Section 


LECTIJEES 


THE  EPISTLES  OF  PAUL 


TO   THE 


THESSALONIANS. 


JOHN  LILLIE,  D.  J)., 

PASTOU   OF   THE   FIEIST   PRE.SCYTERIA.N    CHURCH,    KINGSTON,    N.  T. 


NEW   YORK: 

R  0  B  E  H  T    0  A  R  T  E  R    AND     BROTHERS, 

No.    5  3  0    BROADWAY. 

1860. 


Kntered  according  to  Act  of  Congress,  in  the  year  1860,  by 

ROBERT  CARTER  AND  BROTHERS, 

111  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the  8outheru 

District  of  New  York. 


EDWAKD  O.  JENKINS, 

Printer  &  Stcrfotyptr, 
No.  26  Fbankfort  Street. 


ADVERTISEMENT. 


In  these  Lectures  an  attempt  has  been  made  to  apply  the  results 
of  a  critical  study  of  the  Greek  text  to  the  uses  of  popular  instruc- 
tion, and  the  edification  of  the  Church.  They  are  now  printed 
very  nearly  as  they  were  delivered  during  the  past  year  in  a  regu- 
lar course  of  pulpit  exposition. 

Of  the  many  books  consulted  in  their  preparation  a  few  only 
are  named  in  the  Notes.  A  full  list  would  embrace,  it  is  believed, 
almost  every  thing  of  interest  or  value  on  these  Epistles. 

Of  the  Translation  of  the  Epistles,  prefixed  to  the  Lectures,  it 
is  enough  to  say,  that  it  makes  no  pretension  whatever  to  supe- 
riority in  elegance,  or  in  adaptation  to  popular  reading.  It  is  here 
inserted  chiefly  for  the  sake  of  bringing  together  the  various  modi- 
fications of  the  common  version,  that  are  embodied  in  the  exposi- 
tion. 

A  free  use  has  been  made  throughout  of  the  work  referred  to 
on  p.  xi. 

It  may  also  be  mentioned,  as  accounting  for  some  slight  defect 
in  the  arrangement  of  the  introductory  matter,  that  considerable 
progress  had  been  made  in  printing  the  Lectures  on  the  First 
Epistle,  before  it  was  determined  to  add  those  on  the  Second. 


INTRODUCTION 


Thessalonica,  now  Saioniki,  appears  to  have  been, 
from  the  earliest  period  of  its  histor}^,  a  place  of  inter- 
est and  importance.  Situated  on  the  great  thoroughfare 
of  empire^  that  connected  Rome  with  her  eastern 
dependencies,  and  at  the  north-western  head  of  the 
^Egean.  or  Grecian  Archipelago,  it  soon  acquired,  what 
it  has  ever  since  retained,  high  rank  as  a  commercial 
emporium.  In  the  apostolic  age  it  flourished  as  the 
acknowledged  metropolis  of  the  province  of  Macedonia  ; 
and  it  is  said  to  be  even  now  the  second  city  of 
European  Turkey,  having  a  population  of  some  70,000 
inhabitants,  of  whom  nearly  one  half  are  Jews.  It  is 
not  at  all  strange,  therefore,  that  in  the  '  manifold  wis- 
dom of  God,'  which  so  directly  guided  and  controlled 
the  first  planting  of  the  Church  in  the  wilds  of  heathen- 
ism, Thessalonica  should  have  been  selected  as  one  of 
the  primary  centres  of  Christianity. 

About  the  year  51,  Paul  attended  by  Silas,  and  per- 
'  Via  JEgnatia. 


VI  INTRODUCTION. 

haps  also  by  Timothy,^  reached  this  city,  in  the  course 
of  his  second  missionary  journey.    In  Phihppi,  where  he 
had  last  laboured,  and  which  lay  a  hundred  miles  to  the 
north-east,  he  had  been  honoured  as  the  instrument  of 
founding  the   second,  if  not  the  very  first,^  church  of 
our  Lord  in  Europe — a  church  ever  afterward  pecu- 
liarly attached  to  the  Apostle,  and  very  dear  to  him,  as 
we  learn  from  that  most  affectionate  Epistle  which  he 
addressed  to  it  some  ten  years  later,  when  a  prisoner 
at  Rome.     His  ministry  in  that  place  had,  indeed,  been 
brought  to  a  sudden  and  violent  end  by  an  outburst  of 
Gentile  animosity,  aroused  by  the  crafty  and  malignant 
representations  of  an   offended   and  resentful  avarice. 
But,  so  far  was  the  zeal  of  the  preacher  from  being 
at  all  abated  by  this  recent  experience  of  shame  and 
suffering  for  Christ's  sake  and  the  gospel's,  that  he  no 
sooner  arrived  at  Thessalonica,  the  capital,  and  seat  of 
the  proconsul,    'where  was  a  synagogue,' — or  rather, 
■  the    synagogue  ;'  ^    the    chief,    if    not   the    only,  syn- 
agogue—  'of  the  Jews'  in  those  parts,  than  'Paul,  as 
his  manner  was,  went  in  unto  them,  and  three  sabbath 
days  reasoned  with  them  out  of  the  Scriptures,  opening 

'  As  some  infer  from  a  comparison  of  Acts  16  :  3,  12,  &c. ;  17 : 
4,  14 ;  Phil.  2  :  22;  1  Thess.  1:1;  2  Thess.  1  :  1 ;  1  Thess.  3  :  1-6. 
It  is  observable,  however,  that  in  the  account  of  Paul's  visit  to  Thessa- 
lonica (Acts  17  :  1-10)  there  is  no  mention  of  Timothy.  He  may 
have  been  left  behind  at  Philippi,  as  he  afterward  was  at  Berea. 

-  The  church  at  Rome  may  have  been  earlier;  but  of  this  there  is  no 
historical  evidence.  ,/tiiJ^c^{\^  "! 

^  Acts  11  :  1  (?)  Gvvay<oy/]). 


INTRODUCTION.  Vll 

and  alleging,  that  the  Christ  must  needs  have  suffered, 
and  risen  again  from  the  dead ;  and  that  this  is  the 
Christ  Jesus  whom  I  preach  unto  you."  Paul's  own 
statement,  as  given  in  the  second  chapter  of  the  Epis- 
tle now  before  us,  is  still  more  significant  as  regards 
the  spirit  and  power  of  these  scriptural  demonstrations  : 
'For  yourselves,  brethren,  know  our  entrance  in  unto 
you,  that  it  was  not  in  vain  :  but  even  after  that  we 
had  suffered  before,  and  were  shamefully  entreated,  as 
ye  know,  at  Philippi,  we  were  bold  in  our  God  to 
speak  unto  you  the  gospel  of  God  with  much  conten- 
tion.' 

Forbearing  further  remarks  at  present  on  the 
nature  and  scope  of  the  Apostle's  personal  labours  at 
Thessalonica,  as  these  are  illustrated  by  numerous  allu- 
sions in  both  Epistles,  let  us  here  simply  remark  that 
the  immediate  result  of  all  was  even  more  striking  than 
at  Philippi.  'Some  of  them' — of  the  Jews — 'be- 
lieved, and  consorted  with  Paul  and  Silas  ;  and  of  the 
devout  Greeks  '—Gentiles  who,  believing  in  the  God 
of  Israel,  frequented  the  synagogue  for  the  purposes  of 
worship — '  a  great  multitude,  and  of  the  chief  women  ' 
— Jewish  and  Gentile  alike — '  not  a  few.' 

But  neither  was  this  large  success  the  only  result. 
This  success  was  itself,  as  in  so  many  other  instances, 
the  occasion  and  signal  for  a  renewal  of  persecution, 
and  in  this  case  at  the  instigation  of  Jewish  envy  and 
jealousy.  Leaving  Thessalonica,  therefore,  under  cover 
'  According  to  the  better  construction  of  Acts  17 :  3. 


Vlll  INTRODUCTION. 

of  niglit,  Paul  and  Silas  proceed  to  Berea,  another 
Macedonian  cit}^,  not  far  to  the  south-west.  There  a 
fresh  triumph  awaited  them,  or  rather  the  gospel  which 
they  published  ;  and  there  too  their  evangehcal  toil 
was  again  interrupted  by  the  relentless  rancour  of  the 
Thessalonian  Jews.  Silas  and  Timothy,  indeed, — the 
latter  of  whom  reappears  at  this  point  of  the  narra- 
tive,— remained  still  in  the  place  ;  though,  whether  for 
the  sake  of  confirming  and  comforting  the  recent  con- 
verts, or  merely  from  stress  of  circumstances,  or  in 
order  to  facilitate  the  escape  of  their  great  leader,  can- 
not be  certainly  determined.  Paul  himself  seems  at 
once  to  have  made  for  the  neighbouring  coast,  and,  find- 
ing there  a  convenient  opportunity,  to  have  gone  by 
sea  to  Athens.  The  Berean  escort,  which  had  accom- 
panied him  as  far  as  this  renowned  metropolis  of  Grreek 
civilization,  there  left  him  on  their  return,  bearing  with 
them  a  commandment  to  Silas  and  Timothy  to  rejoin 
the  Apostle  as  soon  as  possible.  With  this  injunction 
it  has  been  inferred  by  some  from  ch.  3  :  1,  2,  that 
Timothy  at  least  succeeded  in  complying,  while  Paul 
was  still  at  Athens  ;  and  that  from  Athens  he  was 
despatched  again  to  Thessalonica  on  his  mission  of 
ministerial  solicitude  and  love.  But  whether  this  were 
so  or  not.  Acts  18  :  5  shows  clearly  that  it  was  not 
until  Paul  reached  Corinth,  where  he  continued  at  least 
eighteen  months,  that  he  received  from  Timothy,  on 
the  accomplishment  of  that  mission,  the  longed-for 
intelligence  respecting  his  beloved  Thessalonians.     And, 


INTRODUCTION.  IX 

as  it  is  further  obvious  (ch.  3:6)  that  this  imme- 
diately preceded  the  writing  of  this  First  Epistle,  we 
may  safely  conclude  that  it  was  written  about  the  year 
52,  from  Corinth,  and  not,  as  asserted  in  the  subscrip- 
tion, from  Athens. 

Of  the  genuineness  and  authenticity  of  the  Epistle 
there  has  never  existed  so  much  as  a  doubt  in  the 
Church  of  God.  Even  the  arrogant  and  reckless  criti- 
cism of  modern  times  is  not,  in  general,  indisposed — it  is 
at  any  rate  compelled — to  make  concessions  in  its  favour. 
Happily,  therefore,  we  may  at  once  address  ourselves 
to  the  reverent,  and  earnest,  and  loving  study  of  it, 
without  any  misgivings  on  that  score.  But  let  it  not 
be  without  at  the  same  time  united,  fervent,  persever- 
ing prayer  for  the  gracious  aids  of  that  good  Spirit  who 
helpeth  our  infirmities — leading  us,  in  our  great  weak- 
ness and  blindness,  into  all  truth,  and  alone  rendering 
even  the  truth  effectual  for  our  spiritual  quickening, 
and  holiness,  and  joy. 


THE     EPISTLE 


TRANSLATED/ 


I.  Paul,  and  Silvanus,  and  Timothy,  unto  the  church 
of  the  Thessalonians  in  God  the  Father  and  the  Lord 
Jesus  Christ :  Grace  unto  you,  and  joeace,  from  God 
our  Father  and  the  Lord  Jesus  Christ. 

We  give  thanks  to  God   always  for  you   all,   mak-  2 
ing   mention   of  you    in    our    prayers  ;    remembering  3 
without    ceasing    your    work    of    faith,    and    toil    of 
love,  and  patience  of  hope  of  our  Lord  Jesus  Christ, 
before    our     God     and    Father  ;    knowing,    brethren  * 
beloved   by  God,  your  election  ;    because    our    gospel  5 
came  not  unto  you  in  word  onl}^,  but   also   in  power, 
and    in    the    Holy    Spirit,    and    in    much    assurance; 
as    ye    know   what   manner   of  men    we    were    found 
among   you    for    your    sakes  ;    and    ye    became    imi-  « 
tators  of  us    and  of  the    Lord,   having   accepted    the 
word  in  much  affliction,  with  joy  of  the  Holy  Spirit ; 

'  This  translation  is  nearly  the  same  as  that  given  in  the  Author's 
critical  work  on  the  Thessalonian  Epistles,  published  by  the  American 
Bible  Union  in  1856. 


Xll  THE    EPISTLE     TRANSLATED. 

T  SO   that   ye    became    patterns    to    all   that   believe    in 

8  Macedonia  and  Achaia.  For  from  you  hath  been 
sounded  forth  the  word  of  the  Lord,  not  only  in 
Macedonia  and  Achaia,  but  also  in  every  place  your 
faith  toward   God   hath    gone  forth,  so   that  we  have 

9  no  need  to  speak  any  thing.  For  they  themselves  de- 
clare concerning  us  what  sort  of  entrance  we  had  unto 
you,  and  how  ye   turned    to  God  from  the    idols,   to 

10  serve  the  living  and  true  God,  and  to  wait  for  His 
Son  from  the  heavens,  Jesus,  who  delivereth  us  from 
the  coming  wrath. 

II.  For  ye  yourselves  know,  brethren,  our  entrance 

2  unto  3^ou,  that  it  was  not  vain  ;  but  having  suffered 
before  and  been  shamefully  treated,  as  ye  know,  in 
Philippi,  we  were  bold  in  our  God  to  speak  unto  you 

3  the  gospel  of  God  in  much  contention.  For  our  ex- 
hortation  is  not  of  delusion,  nor  of  uncleanness,  nor  in 

4  guile  ;  but  as  we  have  been  approved  by  God  to  be 
intrusted  with  the  gospel,  even  so  we  speak  ;  not  as 
pleasing   men,    but   God,    who    proveth    our    hearts. 

-'  For  neither  at  any  time  used  we  words  of  flattery,  as 
ye  know  ;    nor  a  cloak  of  covetousness,   God  is  wit- 

6  ness  ;  nor  sought  we  of  men  glory,  neither  from  3^ou 
nor  from  others,  when  we  might  have  been  burdensome, 

7  as  Christ's  apostles  ;  but  we  were  found  gentle  in  the 
midst  of  you,  as  a  nurse  would  cherish  her  own  chil- 

6  dren.  Thus,  yearning  after  you,  we  were  willing  to 
impart  unto  you  not  only  the  gospel  of  God,  but  also 


THE     EPISTLE     TRANSLATED.  Xlll 

our  own  souls,  because  ye  bad  become  dear  unto  us. 
For  ye  remember,  bretbren,  our  toil   and  weariness  ;  9 
for  working  nigbt  and  day,  that  we  might  not  burden 
any  one  of  you,  we  proclaimed  unto  you   the   gospel 
of  God.     Ye  are  witnesses,  and  God,  how  hohly,  and  10 
righteously,  and    unblameably,  we  behaved    ourselves 
for  you  who  believed  ;    even  as  ye    know  how,  as  a  n 
father  his  own  children,   we  exhorted  you,  each    one 
of  you,  and  encouraged,  and  adjured,  that  3'e  should  12 
walk  worthily  of  God,  who  calleth  you  into   His  own 
kingdom  and  glory.     Therefore  we,  also,  give  thanks  is 
to  God  without   ceasing,  because,  when   ye   received 
the  word  of  God   heard   from   us,  ye   accepted,   not 
men's  word,  but,  as  it  is  in  truth,  God's  word,  which 
also  worketh  in  you  that  believe.     For  ye,  brethren,  h 
became  imitators  of  the  churches  of  God  which  are  in 
Judea  in  Christ  Jesus  ;  for  ye  also  suffered  the  same 
things  from  your  own  countrymen,  even  as  they  from 
the   Jews  ;  who  also  killed  Jesus  the  Lord  and  their  ib 
own  prophets,  and  drove  us  out,  and  they  please  not 
God,  and  are   contrary  to    all   men,  hindering   us    to  le 
speak  to  the  Gentiles,  that  they  may  be  saved,  to  fill 
up  their  sins    always :  but   the  wrath    is    come    upon 
them  to  make  an  end. 

But  we,   brethren,  having   been   bereaved   of    you  it 
for  a  short  time,  in  presence,  not  in  heart,  the  more 
abundantly  endeavoured  to  see  your  face,  with  great 
desire.      Wherefore   we   wished   to   come   unto   you,  i» 


XIV  THE     EPISTLE     TRANSLATED. 

even  I  Paul,  both  once  and  again  ;  and  Satan  thwarted 

19  us.  For  what  is  our  hope,  or  joy,  or  crown  of  glory- 
ing?     Or   are   not  ye    also,  before    our    Lord    Jesus 

20  Christ  at  his  coming  ?     For  ye  are  our  glory  and  joy, 

III.  Wherefore,  being  no  longer  able  to  endure,  we 

«  thought  good   to    be    left  in  Athens    alone,  and    sent 

Timoth}^  our  brother,  and    minister  of  God,  and  our 

fellow-labourer,  in  the  gospel  of  Christ,  to  establish  you, 

3  and  to  exhort  you  concerning  your  faith,  that  no  one 
should    be  moved   in    these   afflictions ;    for   ye    your- 

4  selves  know  that  unto  this  we  are  appointed.  For, 
indeed,  when  we  were  with  you,  we  foretold  you  that 
we  are  to  be  afflicted  ;  as  also  it  came  to  pass,  and  ye 

5  know.  Therefore,  I  also  being  no  longer  able  to 
endure  sent  to  know  your  faith,  lest  perhaps  the 
tempter  had  tempted  you,  and  our  toil  should  prove 

6  in  vain.  But,  Timothy  having  just  now  come  to 
us  from  you,  and  brought  us  good  tidings  of  your 
faith  and  love,  and  that  ye  have  good  remembrance 
of  us  always,  earnestly  desiring  to  see  us,  even  as  we 

7  also  to  see  you,  therefore  we  were  comforted,  brethren, 
on  your  account,  in  all  our  affliction  and  distress,  by 

8  your  faith  :  for  now  we   live,  if  3'e  stand  fast  in  the 

9  Lord.  For  what  thanks  can  we  render  to  God  con- 
cerning you,  for  all  the  joy  wherewith  we  rejoice  for 

10  your  sakes  before  our  God  ;  night  and  day  praying 
very  exceedingly    that   we    may   see    your   face,    and 

n  make  up  the  deficiencies  of  your  faith..  But  ma}^  our 
God  and  Father,  and  our  Lord  Jesus  Christ,  Himself 


THE     EPISTLE     TRANSLATED.  XV 

direct    our  way  unto   you  :    and    you,  may  the  Lord  u 
make    to    increase    and    abound    in    love    toward    one 
another,  and  toward  all,  even  as  we  also  toward  you  ; 
to  the  establishing  your  hearts  unblameable  in  holiness  ^s 
before  our  God  and  Father,  at  the  coming  of  our  Lord 
Jesus  Christ  with  all  His  holy  ones. 

lY.  Finally    therefore,   brethren,   we    beseech    you, 
and  exhort  in  the  Lord  Jesus,  that,  according  as  ye  re- 
ceived from  us  how  ye  ought  to  walk  and  please  Grod. 
ye  would  abound  yet  more.     For  ye  know  what  com-  2 
mands  we   gave  you   by  the  Lord  Jesus.     For  this  is  3 
God's  will,  your  sanctification  ;  that  ye  abstain  from  for- 
nication ;  that  every  one    of  you  know  how  to   pos-  4 
sess  himself  of  his    own   vessel   in    sanctification  and 
honour,  not  in   passion  of  lust,  even   as    the  Gentiles,  5 
who  know  not  God  ;  that  no  one  transgress  and  defraud  « 
in  the  matter  his  brother :    because    the    Lord    is  an 
avenger  for  all  these  things,  as  we  also  foretold  you  and 
fully  testified.     For  God  did  not  call  us  for  uncleanness.  r 
but  in  sanctification.     Therefore,  he  that  rejecteth,  re-  *» 
jecteth   not  man,  but  God,   who  also  gave    His  Holy 
Spirit  unto  us. 

But,    concerning  brotherly  love    ye    have    no    need  9 
that  one  write  unto  you  :  for  ye  yourselves  are  taught  of 
God  to  love  one  another  ;  for  ye  also  do  it  toward  all  10 
the  brethren  that  are  in  the  whole  of  Macedonia  :  but 
we  exhort  you,  brethren,  to  abound  yet  more,  and  to  ^ 
study  to  be  quiet,  and  to  do  your  own  business,  and  to 


XVI  THE    EPISTLE     TRANSLATED. 

work  with  your  own  hands,  as  we  commanded  you  ; 
n  that  ye  may  walk  becomingly  toward  those  without, 
and  may  have  need  of  nothing. 

13  But  I  would  not  that  ye  should  be  ignorant, 
brethren,  concerning  those  who  are  asleep,  that  ye  may 
not   sorrow,   even   as   the    others  who  have   no  hope. 

1*  For  if  we  believe  that  Jesus  died  and  arose,  so  also, 
those  who   fell  asleep,  will  God   through    Jesus   bring 

15  with  Him.  For  this  we  say  unto  you  in  the  word  of 
the  Lord,  that  we  who  are  living,  who  are  being  left 
over  unto  the  coming  of  the  Lord,  shall  in  no  wise  pre- 

16  cede  those  who  fell  asleep.  For  the  Lord  Himself 
with  a  shout,  with  voice  of  archangel,  and  with  trumpet 
of  God,  shall  descend   from   heaven,  and  the  dead  in 

17  Christ  shall  arise  first ;  then  we  who  are  living,  who  are 
being  left  over,  shall  together  with  them  be  caught 
away  in  clouds,  to  meet  the  Lord,  into  the  air  ;  and  so 

15  shall  we  ever  be  with  the  Lord,     Wherefore  comfort  one 

another  with  these  words. 

y.   But    concerning    the    times    and    the    seasons, 

brethren,  ye  have  no  need  that  one  write  unto  you  : 
3  for  ye  yourselves  know  perfectly,  that  the   day  of  the 

3  Lord  so  Cometh  as  a  thief  in  the  night.  For  when 
they  are  saying  :  '  Peace  and  safety !'  then  sudden 
destruction  cometh  upon  them,  even  as  travail  upon  her 
that  is  with  child,  and  they  shall  in  no  wise  escape. 

4  But  ye,  brethren,   are  not  in  darkness,  that  the   day 

5  should  overtake  you  as  a  thief :  for  all  ye  are  sons  of 


THE    EPISTLE     TRANSLATED.  XVll 

light,  and  sons  of  day.     We  are  not  of  night,  nor  of 
darkness  :  so  then,  let  us  not  sleep  even  as  the  others  ;    e 
but  let  us  watch  and  be  sober.      For  they  that  sleep    t 
sleep  by  night ;  and  they  that  are  drunken  are  drunk 
by  night.     But  we  being  of  day,  let  us  be  sober,  having    s 
put  on  the  breastplate  of  faith  and  love,  and, /or  helmet, 
the  hope   of  salvation.     For  God  did  not  appoint  us    9 
to  wrath,  but  to  the  obtaining  of  salvation  through  our 
Lord  Jesus  Christ,  who  died  for  us,  that,  whether  we  10 
are  watching  or  sleeping,  we  should  live  together  with 
Him.     Wherefore  comfort  one  another,  and  edify  one  n 
the  other,  as  also  ye  do. 

But  we  beseech  you,  brethren,  to  know  those  who  12 
toil  among  you,  and  preside  over  you  in  the  Lord,  and 
admonish  you  ;  and  to  esteem  them  very  exceedingly  in  is 
love  for  their  work's  sake.     Be  at  peace  among  your- 
selves.     But  we   exhort  you,  brethren,  admonish  the  h 
disorderly,   encourage    the    faint-hearted,  support   the 
weak,  be  long-suffering  toward  all.     See  that  none  ren-  15 
der  evil  for  evil  unto  any  one  ;  but  always  pursue   that 
which  is  good,  both  toward  one   another,  and  toward 
all.     Always    rejoice.     Unceasingly    pray.     In    every  \j 
thing  give  thanks  :  for  this  is  God's  will  in  Christ  Jesus  w 
concerning  you.     Quench  not  the  Spirit.     Despise  not  H 
prophesyings.     Prove  all  things  ;  hold  fast  that  which  21 
is  good.     Abstain  from  every  form  of  evil.     But  may  H 
the  God   of  peace   Himself  sanctify  you  wholly  ;  and 
may  your  whole   spirit  and  soul  and  body  be    kept 
2 


XVlll  THE    EPISTLE    TRANSLATED. 

blameless  unto  the  coming  of  our  Lord  Jesus  Christ. 
24  Faithful  is  He   that  calleth  you  ;   who   also  will  per- 
form. 


26       Brethren,  pray  for  us.     Salute  all  the   brethren  with 
2T  a  holy  kiss.     I  adjure  you,  by  the  Lord,  that  the  epis- 
28  tie  be  read  unto  all  the  holy  brethren.     The  grace   of 
our  Lord  Jesus  Christ  be  with  you.     Amen. 


The    first    to    the    Thessalonians   was  written    from 
Athens. 


LECTURES 


FIRST  THESSALONIANS. 


LECTURES  ON  FIRST  THESSALONIANS. 


The  Epistle  readily  divides  itself  into  two  portions.  In  tlie  first 
of  these,  comprising  the  first  three  chapters,  the  writer,  after  the 
customary  solemn  benediction,  reviews  tlie  past  history  and  present 
condition  of  the  church  at  Tliessalonica,  and  his  own  personal  and 
ministerial  relations  to  it.  He  at  the  same  time  pours  forth  the 
emotions  of  joy,  gratitude,  and  longing  affection,  which  every  such 
remembrance  awakened,  and  which  were  now  especially  stirred 
within  him  by  the  favourable  report  just  received  from  Timothy. 
Again  and  ao-ain  he  declares  his  earnest  desire  to  revisit  the 
church,  and  he  renews  his  prayer  to  God  the  Father  and  the  Lord 
Jesus  Christ,  that  this  desire  of  his  heart  may  be  fulfilled.  Mean- 
while, he  commends  his  brethren  to  the  Lord's  all-suflicient  grace ; 
and  then  in  the  second  division,  which  includes  the  two  remaining 
chapters,  he  delivers  sundry  instructions  and  exhortations. 


LECTURE  I. 
f 

I.  Thess.  1:1.  —  'Paul,  and  Silvanus,  and  Timotlieus,  unto  the 
church  of  the  Thessalonians  tchich  is  in  God  the  Father,  and  in 
the  Lord  Jesus  Christ:  Grace  he  unto  you,  and  peace,  from 
God  our  Father  and  the  Lord  Jesus  Christ.' 

'VaulJ  Here,  as  in  all  his  other  epistles,  the 
writer  takes  his  Gentile  name  ;  though  why  Saul  of 
Tarsus  'is  also  called  Paul,'  has  been  accounted  for 
in  various  ways — most  of  them  rather  fanciful  than 
satisfactory.  It  is  sufficient  for  us  to  know,  that  it  was 
quite  a  common  thing  for  Jews  at  this  period  to  have 
a  second  name,  Greek  or  Roman,  along  with  their 
proper  Hebrew  one  ;  and  that  the  only  peculiarity  of  the 
present  case  is  the  suddenness,  with  which  the  evangeli- 
cal history  exchanges  the  exclusive  use  of  the  Hebrew 
name  for  the  ecjually  exclusive  use  of  the  Gentile  one. 
By  looking  into  the  13th  chapter  of  the  Acts,  you  will 
find  that  the  transition  occurs  very  near  the  beginning 
of  Paul's  first  great  preaching  tour,  when  he  appears 
for  the  first  time  to  have  assumed  his  independent  posi- 
tion as  the  Apostle  of  the  Gentiles,  and  in  close  con- 
nection with  the  conversion  to  the  faith,  at  Paphos  in 
the  island  of  Cyprus,  of  the  Roman  deputy  or  procon- 


22  LECTURESON  [LECT.  I. 

sul,  Sergius  Paulas — a  fact,  it  must  be  confessed,  in- 
volving at  least  a  curious  coincidence,  but  probably 
nothing  more. 

'And  Silvanus,  and  Timotheus.''  According  to  his 
manner,  Paul  associates  with  himself  in  the  salutation 
the  companions  and  fellow-labourers  that  were  with  him 
at  the  time.  Of  the  two  here  mentioned,  Silvanus — or, 
as  he  is  always  called  in  the  Acts,  Silas — is  put  first,  no 
doubt  as  being  the  older  in  years  and  in  the  ministry. 
He  was  one  of  the  two  '  prophets' — *  chief  men  among 
the  brethren' — that  were  chosen  by  the  *  apostles  and 
elders,  with  the  whole  church,'  to  accompany  Paul 
and  Barnabas  on  their  return  from  Jerusalem  to  An- 
tioch,  bearing  with  them  the  decree  of  the  Council — ■ 
that  consolatory  charter  of  Gentile  freedom.  And 
not  long  afterward,  on  occasion  of  the  rupture  between 
Paul  and  Barnabas,  the  former  selected  Silas  to  attend 
him  on  his  second  mission,^ 

It  was  during  the  course  of  the  same  journey  that, 
coming  again  to  Lystra  in  Lycaonia,  the  Apostle  there 
secured  the  companionship  also  of  Timotheus,  or  Timo- 
thy, a  native,  as  is  supposed,  of  that  region,  and  'the 
son  of  a  certain  woman  which  was  a  Jewess,  and  believ- 
ed ;  but  his  father  was  a  Greek.'"  Religiously  educat- 
ed from  his  earliest  3'ears,  this  young  man  seems  to 
have  been  brought  to  the  faith  of  Christ,  and  perhaps 
ordained  to  the  gospel  ministry,  by  Paul  himself  on  his 
former  visit ;  and  now  he  found  himself  admitted  to  the 
'  Acts  15  :  22-40.  ="  Acts  16  :  1. 


CH.1:1.]  FIRST     T  H  E  SS  A  L  0  N I A  N  S  .  23 

closest  personal  and  official  intimacy,  and  was  hence- 
forth honoured  with  the  truly  parental  confidence  and 
love  of  the  great  Apostle. 

'  Unto  the  church  of  the  Thessalunicuis  which  is  in  God 
the  Father  and  in  the  Lo?d  Jesus  Christ.' 

The  letter  is  addressed  to  '  the  church' — the  society— 
the  organized  community  of  believers  at  Thessalonica. 
Called  out,  as  the  Greek  word  denotes,  from  the  sur- 
rounding mass,  whether  of  unbelieving  Jews  or  of  hea- 
then idolaters,  and  quickened  individually  with  a  new 
life,  they  were,  as  a  church,  incorporate  one  with 
another,  set  apart  and  furnished  for  holy  service,  and 
consecrated  to  a  glorious  destiny. 

All  which  is  yet  more  clearly  taught  us,  when  the 
church  is  said  to  be  '  i?i  God  the  Father  and  the  Lord 
Jesus  Christ'  She  is  thus  distinguished  essentially,  not 
only  from  '  the  whole  world  lying  in  wickedness' — or, 
in  the  wicked  one^ — but  from  every  merely  human  as- 
sociation or  confederacy,  however  commendable  its 
object,  and  however  ingenious  the  machinery,  and  for- 
midable the  resources,  by  which  it  seeks  to  accomplish 
that  object.  The  universe,  indeed,  must  be  said  to 
'  live,  and  move,  and  have  its  being  in'  God,"  as  the 
Creator  and  Upholder  of  all.  But  the  indwelling  of  the 
Church  implies  a  still  deeper  and  securer  union — a 
freer,  more  enlarged,  and  more  gracious  fellowship. 
Coming  in  from  the  wilderness,  and  passing  through  all 

'  1  John  5  :   19  (ev  tw  -rrovrip^.)  'Acts  17  :  28. 


24  LECTURES    ON  [LECT.  I. 

the  outer  courts  of  the  temple,  behold  her,  no  longer  a 
transient  and  trembling  worshipper,  but  a  welcome  and 
triumphing  inmate,  forever  domesticated  and  enthroned 
in  the  hohest  of  all.  She  '  dwelleth  in  God  and  God 
in'  her/  She  is  'in  God,^  as  not  merely  the  ground 
of  her  existence,  but  as  her  fortress  and  high  tower, 
and  her  eternal  home. 

In  like  manner,  God  is  '  the  Father  of  spirits" — 
'  the  God  of  the  spirits  of  all  flesh,'  who  '  are  also  His 
offspring.''  But  here  again  the  language  of  natural 
piety  acquires  in  the  Church  a  far  profounder  signifi- 
cance, and  richer,  tenderer  associations.  There  the 
fatherly  aspect  of  God  toward  the  creature  is  seen  to 
be  but  the  reflection  of  His  fatherhood  to  the  Eternal 
Son — the  Only-Begotten — the  Son  of  His  love — who 
'was  in  the  beginning  with  God,'  'as  one  brought  up 
with  Him,  and  was  daily  His  delight,  rejoicing  always 
before  Him.'^  And  there  too,  and  only  there,  breathes 
'the  Spirit  of  adoption,'  whereby  the  Church  has  been 
created  anew — begotten  again — and  is  daily  taught  to 
'  cry,  Abba,  Father,'  and  receives  '  the  earnest  of  her 
inheritance.'  That  Spirit '  proceedeth  from  the  Father' 
and  the  Son — from  the  Father  through  the  Son.* 

And  accordingly  you  will  observe  here,  that  the 
Church  is  'm  God  the  Father,^  only  as  she  is  'in  (he 
Lord  Jesus  Christ  J  Deism  is  not  Christianity,  any  more 
than  Polytheism  is.     Or  rather,  the  only  true  Deism  is 

'lJohn4:  IG.      '' Heb.  12:  9;  Num.  16:  22;  Act  17:  28. 
'  John  1:2;  Prov.  8  :  30.  "  Rom.  8:15;  Eph.  1 :  14  ;  John  15  :  26. 


CH.1:1.]  FIRST     T  H  E  S  S  A  L  0  N  I  A  N  S  .  25 

Christianity.     There  is  no  saving  knowledge   of  Him 
who  is  'the  only  true  God,' where  '  Jesus  Christ  whom 
He  hath  sent'  is  unknown/     This  we  hold  for  a  first 
principle  ;  and  in  the  enforcement  of  it  our  Lord  and  His 
Apostles   were   ever   most   earnest    and    peremptory. 
Said  the   former  :  '  It  is  written  in  the  prophets,  And 
they  shall  be  all  taught  of  God.     Every  man  therefore 
that   hath   heard,    and   hath    learned    of    the    Father, 
cometh  unto  me.'     And  again  :  '  No  man  cometh  unto 
the  Father,  but  by  me.     .  .  .  He  that  hath  seen  me 
hath   seen  the  Father.'^       To  these  teachings  of  the 
Master  His  followers  humbly  yielded  themselves  with 
the  full  assurance  of  faith,  and  with  a  gratitude  inspired 
by  their  own  experience    of  their  truth.     'No  man,' 
says  John,  in  eager  confirmation  of  the  testimony  of  the 
forerunner,  '  no  man  hath  seen  God  at  any  time  ;  the 
only  begotten  Son,  which  is  in  the  bosom  of  the  Father, 
He  hath  declared  Him.'     And  hence  also  in  his  Epis- 
tles :  '  Whosoever  denieth  the  Son,  the  same   hath  not 
the  Father  :  but  he  that  acknowledgeth  the  Son  hath 
the  Father   also.     .  .   .  Whosoever  transgresseth,  and 
abideth  not  in  the   doctrine   of  Christ,  hath  not  God. 
He  that  abideth  in  the  doctrine  of  Christ,  he  hath  both 
the  Father  and  the  Son.'^ 

Would  any  of  you,  then,. look  upon  the  fair  '  hght  of 
the  knowledge  of  the  glory  of  God,'  so  as  to  be  at  once 
sanctified  and  blessed  thereby  ?     We  bid  you  behold  it 

'  John  17:3.  '  John  6  :  45  ;  14  :  6-9. 

="  John  1:18;  1  John  2  :  23  ;  2  John  9. 


26  LECTURES    ON  [LECT.  I. 

'  in  the  face  of  Jesus  Christ.'  Thence  it  *  shines  in  the 
heart'  of  the  Church.'  For  '  God'  Himself  is  '  in  Christ.' 
In  Him  dwelleth  all  the  fulness  of  the  Godhead  bodily.'^ 

Only  be  careful  to  remember,  that  the  Church's 
knowledge  of  Christ  is  very  far  from  being  merely  such 
a  knowledge  as  we  have  of  other  teachers  and  benefac- 
tors of  the  race,  as  Socrates  or  Washington.  This 
knowledge  springs  from  vital  union  with  its  object — 
from  participation  of  the  very  life  of  Christ.  '  Christ 
liveth  in'  the  Church,  and  for  her  '  to  live  is  Christ.'^ 
And  this  just  because  she  is  in  Him,  as  the  branch  is  in 
the  vine,  or  as  the  head  and  members  of  the  body  have 
but  one  life.  '  We  know  that  the  Son  of  God  is  come' 
— such  is  the  glad  confession  of  all  true  believers — 
'  and  hath  given  us  an  understanding,  that  we  may 
know  Him  that  is  true,  and  we  are  in  Him  that  is  true, 
even  in  His  Son  Jesus  Christ  j'"^ — in  Him  as  '  the  Lord,'' 
the  Lord  of  all,  our  rightful  Owner  and  Ruler  ;  in  Him 
as  '  Jesus'  the  Saviour,  our  Saviour  ;  in  Him  as  the 
'ChrisV  of  God,  the  Lord's  Anointed,  who  thus  makes 
us  partakers  of  His  own  anointing. 

I  acknowledge,  dear  brethren,  that  what  I  have  been 
saying  has  little  in  it  that  the  mere  natural  reason  can 
apprehend.  It  is,  in  truth,  that  '  great  mystery' — so 
Paul  calls  it — of  'Christ  and  the  Church,'^  which  is 
revealed  only  to  the  faith  and  consciousness  of  the 
Church  herself.     Nay,  the  utmost  that  even  the  Church 

'2Cor.  4:G.  =  2  Cor.  5  :  19  ;  Col.  2  :  9. 

»  Gal.  2  :  20  ;   Phil.  1  ;  21.  *  1  John  5  :  20.         ^Eph.  5:  32. 


CH.  1:1.]  FIRST     T  HESS  ALONI A  NS.  27 

now  realizes  of  it  in  her  own  experience  is  but  the  faint 
dawning  of  that  glory,  for  which  her  Lord,  while  yet 
He  stood  within  the  shadow  of  the  cross,  prayed  the 
Father  :  '  That  they  all  may  be  one  ;  as  thou.  Father, 
art  in  me,  and  1  in  thee,  that  they  also  may  be  one  in 
us  .  .  .  that  they  may  be  one,  even  as  we  are  one  :  I 
in  them,  and  thou  in  me,  that  they  may  be  made  per- 
fect in  one.'  ^ 

Into  this  high  'fellowship,'  then,  'with  the  Father, 
and  with  His  Son  Jesus  Christ,'""  the  church  of  the 
Thessalonians  had  been  called.  There  Paul  now  sees 
her  standing,  and  at  once  salutes  her  with  the  benedic- 
tion of  apostolic  faith  and  love  : — 

'Grace  be  U7ito  you,  and  peace,  from  God  our  Father 
and  the  Lord  Jesus  Christ. ''^ 

This,  you  perceive,  is  just  a  prayer  that  the  church 
may  live  in  the  enjoyment  of  the  peculiar  privileges 
belonging  to  her  peculiar  relations,  as  these  have  already 
been  considered  by  us  ;  even  of  '  all  spiritual  blessings 
in  heavenl}-  places  in  Christ.'* 

'Grace  a?id  peace ;^ — grace,  free,  unmerited  favour; 
peace,  the  fine,  oriental  synonym  for  happiness  ; — grace, 
in  all  its  workings  and  manifestations,  as  quickening 
grace,  sanctifying  grace,  sustaining  grace,  restoring 
grace,  comforting  grace  ;  peace,  in  all  its  forms,  as  peace 

'  John  17  :  21-23.  '  1  John  1  :  3. 

"AH  after  the  word  'peace'  is  bracketed  by  Lachmann,  and  omitted 
by  Tischendorf  and  Alford.  'Eph.  1 :  3. 


28  LECTURES    ON  [LECT.  I. 

with  God,  peace  of  conscience,  peace  one  with  another, 
peace,  so  far  as  it  might  be  for  God's  glory  and  their 
own  good,  with  the  world  around,  or,  if  that  were  im- 
possible, then  peace  in  the  midst  of  the  world's  alarms 
and  fiercest  assaults ; — grace,  the  cause  ;  peace,  the 
effect ; — grace,  the  perennial  fountain  ;  peace,  '  the  river 
of  God,  which  is  full  of  water.'^ 

For  observe,  in  the  last  place,  whence  flow  these 
waters  of  life,  and  by  what  channel  they  reach  the  far- 
off  wilderness,  for  the  refreshing  of  the  Church  sojourning 
there.  'Grace  be  unto  you,  and  peace,  from  God  our 
Father  and  the  Lord  Jesus  Christ.^  I  spoke  just  now  of 
'  grace^  as  the  fountain  of  'peacej  And,  behold, 
that  fountain  is  none  other  than  the  unfathomable  heart 
of  God.  'God  is  love,'  and  'His  tender  mercies  are 
over  all  His  works.'  '  Every  good  gift  and  every 
perfect  gift  is  from  above,  and  cometh  down  from  the 
Father  of  lights,  with  whom  is  no  variableness,  neither 
•shadow  of  turning.'  '  Your  Father  which  is  in  heaven,' 
said  our  Lord  to  His  disciples,  '  maketh  His  sun  to  rise 
on  the  evil  and  on  the  good,  and  sendeth  rain  on  the 
just  and  on  the  unjust.'^  What,  then,  must  be  His 
grace  for  the  members  of  His  own  household  !  Them 
He  hath  '  loved  with  an  everlasting  love.'  He  loved 
^hem  when  they  '  were  enemies  ;'  how  much  more, 
now  that,  through  the  renewing  of  the  Holy  Ghost,  they 
are  become  His  'sons  and  daughters,'  their  hearts  ever 
swelling  with  all  filial  emotions  of  love,  jo}^,  confidence, 

'  Ps.  56  -9.      M  John  4:8;  Ps.  145  :  9  ;  James  1:17;  Matt.  5  :  45. 


CH.1:1.]  FIRST    T  HES  S  AL  0  N  I  AN  S  .  29 

and  hope,  as  they  come  into  His  presence,  and  say, 
Our  Father  !  '  Of  his  own  will  begat  He  them  with  the 
word  of  truth,  that  they  should  be  a  kind  of  first  fruits 
of  His  creatures  ;'^  and  will  He  now  '  forsake  the  works 
of  His  own  hands  ?'  No  ;  His  '  mercy  endureth  for 
ever,'  and,  by  the  unfailing  supply  and  mighty  opera- 
tion of  His  grace,  He  '  will  perfect  that  which  con- 
cerneth'  them.^  For  '  if  ye,  being  evil,  know  how  to 
give  good  gifts  unto  your  children,  how  much  more 
shall  your  Father  which  is  in  heaven  give  good  things 
to  them  that  ask  Him?'"  Abundant  reason  has  the 
Church  in  her  own  experience,  as  well  as  in  the  exceed- 
ing great  and  precious  promises  of  the  word,  to  sing- 
throughout  all  her  generations  :  '  The  Lord  God  is  a 
sun  and  shield  :  the  Lord  will  give  grace  and  glory  :  no 
good  thing  will  He  withhold  from  them  that  walk  up- 
rightly.''* 

And  accordingly  the  apostolic  salutation  invokes  upon 
the  church  of  the  Thessalonians  not  only  '  graced  but 
^ peace'  also,  'from  God  our  Father^  If  one  name  by 
which  He  is  known  among  His  children  is  '  the  God  of 
all  grace, '^  another,  no  less  dear,  is  that  of  'the  God 
of  peace. '°  He  is  their  reconciling  God.  He  *  hath 
called  them  to  peace' — called  them  'in  one  body,'  for 
the  very  end  that  '  the  peace  of  God  might  rule  in 
their  hearts.'     An  amazing  word  !     '  The  peace  of  God' 

'Jer.  31:  3;  Rom.  5 :  10;  2  Cor.  6:  18;  James  1:  18. 
'Ps.  138:8.     ^Matt.  7:11.     "Ps.  84:11.     H  Pet.  5 :  10. 
«Roml5:33. 


30  LECTURES    ON  [LECT.  I. 

in  the  heart  of  man —  '  the  peace  of  Grod,  which  passeth 
all  understanding,'^  in  the  feeble,  fearful,  troubled  heart 
of  man ! 

Blessed  be  Grod,  the  wonder  need  not  stagger  our 
faith,  when  we  find  the  Apostle  adding :  '  a7id  from  the 
Lord  Jesus  Christ.''  For  what  will  Grod  grudge  to  give, 
when  He  '  spared  not  His  own  Son,  but  delivered  Him 
up  for  us  all'  to  the  humiliation  of  the  flesh,  the  con- 
tradiction of  sinners,  the  buffetings  of  Satan,  and  the 
bitter  and  shameful  death  of  the  cross  ?  Yes,  '  the  Lord 
Jesus  Chrisf  is  himself  the  great,  the  'the  unspeakable 
gift'^  of  God — the  one  gift,  in  which  all  other  gifts  are 
included.  'For  it  pleased  the  Father  that  in  Him 
should  all  fulness  dwell' — the  fulness  of  grace — the  ful- 
ness of  peace — and  from  Him,  as  from  the  infinite,  dis- 
tributing Reservoir  of  the  Godhead,  be  derived  to  us. 
Hence  the  prompt,  thankful,  unanimous  acknowledg- 
ment and  boast  of  all  the  redeemed  :  'And  of  His  ful- 
ness have  all  we  received,  and  grace  for  grace. '^ 

Thus,  if  the  ungodly  are  said  to  be  'justified  freely 
by  the  grace  of  God,'  it  is  only  '  through  the  redemp- 
tion that  is  in  Christ  Jesus.'  And  not  only  so  ;  but  if 
in  the  whole  process,  and  in  the  consummation,  of  this 
work  of  saving  the  lost,  God  shows,  and  throughout  the 
ages  to  come  shall  continue  to  '  show,  the  exceeding 
riches  of  His  grace,'  it  is  still  added  :  '  in  His  kindness 
toward  us  through  Jesus  Christ.'^ 

In  like  manner,   '  the  peace  of  God,  which  passeth  all 

'  1  Cor.  7  :  15  ;  Col.  3:15;  Phil.  4:7.=  Rom.  8  :  32  ;  2  Cor.  9  :  15. 
=>  Col.  1  :  19;  John  1  :  16.     ■»  Rom.  3  :  24;  Eph.  2  :  7. 


CH.1:1.]  FIRST     T  HE  SS  AL  ON  I  AN  S  .  31 

understanding,    shall    keep     your    hearts    and   minds 
through  Christ  Jesus.'      His   name   is     '  the  Prince  of 
peace'  —  'King  of  Salem,  which  is,  King  of  peace'  — 
whose  lowly  advent  in  the  flesh  was  announced  by  all 
the  minstrelsy  of  heaven,  proclaiming  '  on  earth  peace.'  ^ 
That  prophecy  of  the  sympathizing  angels  the  Babe  of 
Bethlehem  died,  and  He  now  lives,  to  fulfil.     '  He  is  our 
peace.'      By  His  obedient  life,  and  His  atoning  death, 
in  our  nature  and  in  our  stead,  He  hath  reconciled  us  to 
God.     Having  destroyed  the  enmity,  the  middle  wall  of 
partition   between   Jew  and    Gentile,  He    '  came    and 
preached  peace  to  you  which  were  afar  off,  and  to  them 
that  were  nigh,'  and  is  still  striving  to  gather  together 
in  one  the  sundered  and  scattered  children  of   God.^ 
His  own  peace  He  left  with  His  disciples  at  His  death. 
By    many  gracious  words    after   His    resurrection    He 
confirmed   that  bequest.     Ever  since  He  ascended  up 
on    high    that   He    might  fill  all  things.  He  has  been 
making   good    to    the    Church    the    promise    He    gave 
while  He  was  yet  with  her,  that,  even  amid  the  tribula- 
tions of  the  world,  in  Him  she  should  have  peace.^    And 
still  greater  things  than  these  His  faithful  love  is  pledged 
to  perform  for  her.     The  tribulations  of  the  world  shall 
have  an  end.      '  The  God  of  peace  shall  bruise  Satan 
under  her  feet  shortly.'       *  They  shall  not  hurt  nor  des- 
troy in  all  God's  holy  mountain.'    And  the  Lamb's  Wife, 
formed  out  of  His  bleeding  side,  and  seated  in  bridal 
beauty  on  His  throne,  shall  '  look  forth  as  the  morning ' 

'Phil.  4:  7;  Is.  9:6;  Heb.  1:2;  Luke  2:  14. 
«Eph.  2:14-17;  John  11  :  52.  ^  John  14  :  27;  16:  33;  20:  19,21,26. 


32  LECTURES    ON  [LECT.  I. 

on  the  new  heavens  and  the  new  earth,  her  unfading 
paradise,  and  her  '  peace  '  shall  be    '  like  a  river. '^ 

And  now,  brethren,  after  even  this  brief,  imperfect 
opening  of  the  rich  treasures  of  Christian  truth  and 
consolation  contained  in  these  few,  familiar  words,  may 
I  not  ask  you  to  have  faith  in  the  Church — the  holy, 
catholic  Church  of  God — to  which  that  church  at  Thes- 
salonica  belonged,  and  to  which  this  church  in  Kingston, 
if  a  church  at  all,  equally  belongs,  having  the  very  same 
standing,  and  the  very  same  privileges  ?  Have  faith,  I 
say,  in  the  Church  as  an  actual  existence — as  a  Divine 
reality — as  the  greatest  work  of  God  on  earth,  yea,  or 
in  heaven — the  receptacle  of  His  boundless  grace,  and 
His  own  chosen  rest — the  body  of  Christ,  the  fulness 
of  Him  that  filleth  all  in  all,  to  which  He  gave  His  word 
and  sacraments,  and  ministries,  and  quickening  Spirit 
rendering  all  these  effectual  for  salvation — the  living- 
organ,  therefore,  of  the  Holy  Ghost — the  representative 
of  the  glorified  Sou  of  man,  sent  by  Him,  as  He  him- 
self was  sent  by  the  Father — the  bountiful  dispenser  of 
God's  grace  and  peace  to  the  nations — the  free  mother 
of  us  all — the  pillar  and  ground  of  the  truth — the 
accredited  intercessor  here  on  earth,  along  with  the 
great  High  Priest  before  the  throne,  on  behalf  of  the 
dumb,  though  burdened  and  groaning,  creation — and, 
finally,  the  joint  heir  and  joint  ruler  of  all  things  with 
her  Lord,  by  whom  and  for  whom  all  things  were  made. 

^  Rom.  IG  :  20;  Is.  11  :  9;  Cant.  6  :  10;  Is.  48  :  18 ;  66  :  12. 


CH.1:].]  FIRST    THESSALONIANS.  33 

'I  believe  in  the  Holy  Catholic  Church' — it  is,  you 
know,  an  express  article  in  the  oldest  and  veuerablest  of 
all  Church  creeds,  and  yet  how  very  few  of  the  Church's 
own  children  in  this  place  to-day  could  repeat  it  with 
any  intelligent  apprehension  of  its  meaning,  or  any  pro- 
found, heart-felt  conviction  of  its  truth !  It  was  only 
last  week  that  I  read  in  one  of  our  most  popular  and 
influential  journals  an  extract  from  another  journal  of 
equal  j)rominence  in  England,  asserting  it  to  be  a  fact 
admitting  of  no  question,  however  much  it  might  be 
deplored,  that  modern  society  has  already  well  nigh 
swung  clear  of  all  the  old  ecclesiastical  attachments. 
Xo  doubt  there  is  still  enough  of  party  spirit  left  among 
us,  and  all  around.  But  faith  in  a  party,  or  a  denom- 
ination, or  in  our  particular  minister  and  congrega- 
tion, is  very  far  from  being  the  same  thing  with  faith  in 
the  Church. 

And  what  else  have  we  got  now-a-days  in  the  place  of 
the  latter?  Many  things.  The  substitute  of  not  a  few 
well-disposed  persons  is  the  Bible,  interpreted  according 
to  their  own  private  notions,  and  other  good  books,  by 
reading  which  at  home,  they  will  tell  you  as  something 
rather  creditable  to  their  intelligence,  and  not  at  all 
discreditable  to  their  piety,  they  find  they  can  edify 
themselves  quite  as  well  as  by  going  regularly  to  church. 
This,  of  course,  is  just  one  manifestation  of  that  spirit 
of  independence  and  individualism  that  we  so  much 
boast  of,  as  one  of  the  glories  of  the  age,  even  while 
it  is  rapidly  reducing  both  Church  and  State  to  mere 
3 


34  LECTURESON  [LECT.  I. 

sand  heaps.  Then  there  are  others  who  go  mamly  for 
the  Societies,  as  the  Tract  Society,  the  Temperance 
Society,  the  Anti-slavery  Society ;  or  the  Orders,  as  the 
Odd  Fellows,  the  Free  Masons,  and  so  forth ;  while  as 
many  more  are  absorbed  in  their  circles  and  their  medi- 
ums. Now,  which  of  all  these  classes  can  lay  its  hand 
on  its  heart,  as  it  bends  in  solemn  worship  before  God, 
and  say :  '  I  believe  in  the  Holy  Catholic  Church '  ? 
And  are  there  not  those  in  all  of  them  who  would 
rather  consider  themselves  disparaged  by  being  supposed 
capable  of  saying  or  believing  anything  of  the  sort  ? 

Perhaps,  brethren,  it  might  not  be  difficult  to  account 
for  this  prevailing  popular  alienation,  not  so  much  from 
a  habit  of  church-going,  as  from  a  religious  faith  in  the 
Church.  Alas,  that  the  main  element  in  the  explana- 
tion must  be  the  actual  condition  of  the  Church  herself! 
For  surely  it  were  the  very  height  of  ignorance  and  vain 
conceit,  to  assert  of  the  Christendom  of  our  day,  or  of  any 
one  of  its  numberless  sections,  that  it  either  realizes  the 
New  Testament  ideal,  or  is  even  a  fair  reflection  of 
what  was  realized  in  the  apostolic  age.  No  longer  mar- 
shalled as  an  army  with  banners,  'fitly  joined  together 
and  compacted,'  ^  but  broken  up  into  rival,  often  hostile, 
battalions,  each  with  its  own  disordered  ranks ;  with 
no  acknowledged  living  general  officers  at  her  head, 
caring  for  all,  and  whom  none  may  honourably  gainsay 
or  resist,  but  with  such  partisan  leaders  as  she  has, 
busily  looking  after  their  several  little  sets  of  followers: 

'  Eph.  4  :  16. 


CH.  1:1.]  FIRST    TIIESSALONIANS.  35 

not  now  visibly  wielding  the  energies  of  the  Spirit, 
'the  powers  of  the  world  to  come,'^  for  the  'stilling 
of  the  enemy  and  the  avenger,'^  and  for  the  relief  of 
human  woe,  but  emulously  plying  each  new  device  of  a 
mere  worldly  popularity  ;  not  now  confronting  the 
mightiest  of  her  oppressors  in  the  calmness  of  faith, 
and  with  the  rebukes  of  a  Divine  authority,  but  basely 
cowering  in  the  presence  of  every  formidable  sin : 
above  all,  the  great  community  of  the  baptized — and 
that,  whether  Greek,  or  Roman,  or  Protestant,  that  is 
the  Church,  so  far  as  it  can  be  known  and  read  of  all 
men — instead  of  walking  every  where  'in  the  fear  of 
the  Lord,  and  in  the  comfort  of  the  Holy  Ghost, '^  run- 
ning on  all  hands  the  race  of  secular  ambition  and 
pleasure  with  the  most  worldly,  and  not  seldom  amaz- 
ing even  the  heathen  by  their  licentiousness  and 
abominable  idolatries — what  cause  for  wonder,  I  say. 
if  such  a  Church,  so  distracted,  so  mutilated,  so  enfee- 
bled, so  cowardly,  so  defiled,  can  no  longer  awe  mankind 
as  with  the  '  great  fear  '  of  a  supernatural  Presence — can 
no  longer  '  cast  out  devils' — and  '  turn  to  flight  the 
armies  of  the  aliens  '  ?  * 

But,  dear  brethren,  while  thus  deeply  feeling,  and 
frankly  confessing,  the  common  sin  and  shame  of  Chris- 
tendom, let  us  only  the  more  earnestly  hold  fast  our 
faith  in  the  Holy  Catholic  Church.  '  The  Lord  liveth; 
and  blessed  be  our  Rock;  and  let  the  God  of  our  salva- 

'  Heb.  6:5.  '  Ps.  8  :  2.  '  Acts  9  :  31. 

*  Acts.  5:11;  Mark  3  :  15  ;  16  :  17  ;    Heb.  11  :  34. 


36  LECTURESON  [LECT.  I. 

tion  be  exalted.'  ^  His  nature  is  unchangeable ;  His 
love  unabated  ;  His  grace  inexhaustible  ;  His  '  gifts  and 
calhng  without  repentance.'  ^  Believing,  therefore, 
with  the  holy  Apostle,  in  the  Church's  '  high  calling  of 
God  in  Christ  Jesus, '^  let  us  not  hesitate  to  join  him  in 
his  unceasing  prayer  to  God  our  Father,  and  the  Lord 
Jesus  Christ,  for  all  that  we  need  of  'grace  and  peace.' 
It  is  in  answer  to  prayer  that  the  heavens  shall  again  be 
opened,  and  the  latter  rain  shall  descend,  and  a  far 
mightier  Pentecost,  than  has  ever  yet  shaken  the  earth. 
For  then,  at  the  sudden  call  of  love :  'Arise,  shine ; 
for  thy  light  is  come,  and  the  glory  of  the  Lord  is 
risen  upon  thee,'  the  Church,  awaking  from  the  troubled 
dream  of  ages,  shall  shake  herself  from  the  dust — shall 
put 'on  strength — put  on  her  beautiful  garments — and, 
with  'the  virgins  her  companions  that  follow  her,' 
shall  be  presented  to  her  Lord  '  a  glorious  Church,  not 
having  spot,  or  wrinkle,  or  any  such  thing,  but  holy  and 
without  blemish.'^ 

Alas,  alas,  0  ye  baptized,  dearly  beloved  and  longed 
for,  are  there  any  of  you  that  shall  have  no  part  in  the 
joy  of  that  great  festival  ?  I  dare  not  feel  toward  any 
of  you,  non-professors  though  you  may  be — I  cannot,  I 
will  not,  address  you — as  strangers  and  foreigners  and 
heathen  men.  Ye  too  are  in  the  Church — ye  too  are 
engrafted  into  Christ.  But  the  greater  is  your  sin,  and 
the  more  terrible  your  danger,  if  you  refuse  all  living 

'  2  Sam.  22  :  47,  *  Rom.  11  :  29.  '^  Phil.  3  :  14. 

*Is.  52  :  1,  2  ;  60  :  1 ;  Ps.  45  :  14 ;  Eph.  5  :  27, 


CH.1:1.]  FIRST     T  H  E  S  S  A  L  0  NI ANS  .  37 

union.  Beware  !  Think,  think  of — ponder — this  very 
day  pray  over — that  awful  word :  '  If  a  man  abide 
not  in  me,  he  is  cast  forth  as  a  branch,  and  is  withered  ; 
and  men  gather  them,  and  cast  them  into  the  fire,  and 
they  are  burned.'^ 

'  But  ye,  beloved,  building  up  yourselves  on  your 
most  holy  faith,  praying  in  the  Holy  Ghost,  keep  your- 
selves in  the  love  of  God,  looking  for  the  mercy  of  our 
Lord  Jesus  Christ  unto  eternal  life.'" 

»  John  15:  6.  'Jude20,  21. 


LECTURE  II. 

I.  Thess.  1 :  2,  3. — '  We  give  thanks  to  God  always  for  you  all, 
making  mention  of  you  in  our  prayers ;  remembering  without 
ceasing  your  work  of  faith,  and  labour  of  love,  and  patience  of 
hope  in  our  Lord  Jesus  Christ,  in  the  sight  of  God  and  our 
Father.' 

Here,  as  frequently  elsewhere,  the  Apostle,  after  the 
inscription  and  salutation,  begins  with  words  of  thanks- 
giving and  commendation.  And  this  strain  he  continues 
in  the  present  instance  much  longer  than  usual.  In  con- 
nection with  sundry  reminiscences  of  his  own  personal 
relations  to  the  church,  it  may  be  said  to  extend  through 
the  whole  of  the  first  division  of  the  Epistle. 

It  will  also  be  observed  that  the  commendation  is  con- 
veyed very  much  in  the  spirit  and  form  of  thanksgiving, 
while  the  writer  recounts  the  secret  exercises  of  his 
soul  before  God.  He  thus  gives  his  brethren  a  stronger 
guarantee  of  the  depth,  as  well  as  of  the  sincerity,  of 
his  affectionate  interest  in  them  ;  while  at  the  same 
time  he  reminds  them,  that  for  all  their  present  attain- 
ments in  a  true  religious  life  they  were  debtors  to 
Divine  grace. 


CH.1:2,3.]  FIRST     T  HE  SS  AL  0  N  I  A  N  S  .  39 

I  propose  that  we  now  consider,  in  the  first  place,  the 
marks,  as  they  are  here  enumerated,  of  a  prosperous 
church  ;  and  then  we  shall  notice  hoiD  the  Apostle  felt  and 
acted  in  regard  to  such  a  church. 

I.  First,  the  marks  of  a  prosperous  church; — what  are 
they  ?     What  were  they  in  Paul's  estimation  ? 

Observe,  he  says  not  a  word  about  the  size  of  the 
church,  or  about  the  wealth  of  its  members,  though 
there  is  reason  to  believe,  that  in  both  these  respects 
the  Thessalonian  church  was  superior  to  many  of  her 
sister  churches.  But  her  outward  condition,  as  we  learn 
from  these  Epistles,  was  none  the  less  a  depressed  and 
afflicted  one.  The  sudden  storm  of  persecution,  which 
in  the  beginning  had  driven  her  founder  from  the  midst 
of  her,  seems  to  have  next  turned  its  fury  on  the  be- 
reaved disciples,  and  it  was  still  raging.  But  the  hotter 
the  furnace,  the  more  brightly  glowed  the  signatures  of 
their  high  calling  of  God  in  Christ  Jesus  ;  their  '  work 
of  faith,  and  labour  of  love,  and  patience  of  hope  in  our 
Lord  Jesus  Christ  J 

Faith — Love — Hope  ; — ^the  inseparable,  the  evermore 
abiding  trinity  of  Christian  graces — the  all  equally 
essential,  mutually  cooperative  elements  of  the  new  man. 
For  in  the  Church  of  God  their  home  is — in  every 
regenerate  soul.  All  men,  it  is  true,  as  men,  have  the 
capacity  of  believing,  of  loving,  of  hoping.  What,  but 
their  varying  and  oftentimes  conflicting  faiths,  and 
loves,   and  hopes,   keeps  the  whole  world  in   motion  ? 


40  LECTURES    ON  [LECT.'II. 

But  what  we  do  affirm,  confidently  and  without  qualifi- 
cation, is,  that  only  in  the  Church  do  these  original 
principles  of  our  nature  find  their  highest,  best,  satisfy- 
ing objects,  and  exert  their  most  beneficent  influence. 
Here,  in  all  questions  about  Grod  and  His  relations  to  the 
universe,  or  about  man's  duties  and  interests  and  desti- 
nies, faith,  trusting  no  longer  to  the  wind-shaken  reeds 
of  fleshly  wisdom,  leans  her  weight  on  the  rod  and  staff 
of  the  Divine  testimony.  Love,  weary  at  last  of  worldly 
delights  as  her  portion — '  the  lust  of  the  flesh,  and  the 
lust  of  the  eyes,  and  the  pride  of  life '  ^ — rests  in  the 
bosom  of  the  Father  of  spirits,  and  thence  beholds  with 
an  ardent,  self-sacrificing  sympathy,  the  household  of 
faith,  yea,  all  the  dying  children  of  men.  And  hope,  no 
longer  beguiled  by  the  fleeting  meteors  of  the  night — 
the  gilded  and  impure  vapours  of  earth — fixes  her  up- 
ward gaze,  her 

' looks  commercing  with  the  skies, 


Her  rapt  soul  sitting  in  her  eyes,' ' 

on  a  glory  that  fadeth  not  away — a  hidden  glory  still, 
but  soon  to  be  revealed. 

And  then,  of  all  these  gracious  experiences  Jesus 
Christ  is  at  once  the  Author  and  the  Finisher,  the 
Source  and  the  Centre.  The  faith  of  God's  elect  is  the 
faith  of  Jesus.  Believing  in  Cod,  we  believe  also  in 
Christ  as  the  Revealer  of  God,  as  being  Himself  none 

'  1  John  2  :  16.  '  Milton,  II  Pe^iseroso. 


CH.1:2,3.]  FIRST     T  H  E  S  S  AL  0  NI A  N  S  .  41 

other  than  the  Eternal  Word,  God  manifest  in  the  flesh. 
Reverently  sits  the  Church  at  His  feet,  as  the  Amen,  the 
Faithful  and  True  Witness,  the  Light  of  the  world,  the 
Alpha  and  Omega  of  all  Divine  revelation — of  all  saving 
truth.  '  I  believe  in  the  Holy  Ghost,'  as  sent  by  Christ, 
as  testifying  of  Christ,  as  forming  men  after  the  image 
of  Christ — in  '  the  Holy  Catholic  Church,'  as  the  Body 
of  Christ — in  '  the  communion  of  saints,'  as  being  all 
'  members  in  particular '  of  that  one  Body,  and  so 
*  members  one  of  another  '  ^  — in  '  the  forgiveness  of 
sins,'  because  '  it  is  Christ  that  died '  ^  — in  '  the  resur- 
rection of  the  body,'  because  '  Christ  is  risen  from  the 
dead,  and  become  the  first  fruits  of  them  that  slept '  ^  — 
in  '  the  life  everlasting,'  because  Christ,  '  the  true  God,' 
is  also  '  the  eternal  life  ;'  and  because  He  who  was 
dead,  and  now  liveth,  is  '  alive  for  evermore  :  Amen.'  * 
In  like  manner,  if  the  believer  '  dwelleth  in  love,^ 
and,  therefore,  '  in  God,'  it  is  because  he  '  abideth 
in  Christ's  love.'  *  Christ  dwells  in  our  hearts  by  faith,' 
and  onty  thus  do  we  become  '  rooted  and  grounded  in 
love.'  ^  Of  this  love  Christ  is  Himself  the  primary  and 
supreme  object,  and  that  both  for  what  He  is  in  Him- 
self, and  for  what  He  is  to  us.  We  love  Him  as  '  the 
chiefest  among  ten  thousand' — as  'altogether  lovely'^ 
— as  uniting  in  His  own  person  the  glories  of  earth  and 
heaven  ;  and  '  we  love  Him,  because  He  first  loved  us.'  "^ 

1  Cor.  12  :  27 ;  Eph.  4  :  25.   *  Rom.  8  :  34.   "  1  Cor.  15  :  20. 
*  1  John  5  :  20  ;  Rev.  1  :  18.    '  1  John  4  :  16  ;  John  15  : 
10 ;  Eph.  3  :  n.    ^  Cant.  5  :  10,  16.  '  1  John  4  :  19. 


42  LECTURES     ON  [LEOT.  II. 

And  then,  as  all  love  tends,  in  the  proportion  of  its  own 
purity  and  strength,  to  identify  itself  with  its  object, 
who  can  thus  love  Christ,  and  not  love  those  who  love 
Him,  and  desire  with  us  to  serve  Him— those  whom 
Christ  also  loves,  and  for  whom  was  shed  the  same  pre- 
cious blood  ?  Nay,  when  we  remember  that  He  died  for 
us,  when  we  were  all  alike  enemies — when  we  behold 
Him  weeping  over  the  guilty  Jerusalem — when  we  stand 
near  the  cross,  and  hear  that  cry  of  pity  for  His  mur- 
derers, we  are  ashamed  to  account  even  that  a  hard 
saying  which  bids  us  '  love  our  enemies,  bless  them 
that  curse  us,  do  good  to  them  that  hate  us,  and  pray 
for  them  which  despitefully  use  us,  and  persecute  us.'  ^ 

And,  in  the  last  place,  this  immediate  reference  of  all 
the  graces  to  Jesus  Christ,  which  we  have  seen  to  be  im- 
plied in  the  case  of  faith  and  love,  is  here  expressly 
affirmed  of  hope:  '  hope  in  our  Lard  Jesus  Christ  J 
Yes,  Christ  is  '  our  hope.'  ^  This  is  that  glorious  mys- 
tery of  Grod  among  the  G-entiles,  of  which  our  Apostle 
speaks  in  writing  to  the  Colossians  (1  :  27) — '  Christ  in 
you,  the  hope  of  glory.'  The  man  who  believes  in 
Christ,  and  loves  Christ,  at  the  same  time  hopes  in 
Christ,  and  hopes  for  Christ.  In  other  words,  Christ  is 
the  foundation  of  His  hope,  and  the  object  of  it. 

The  foundation — the  onl}^  foundation — chosen  of  God 

for  this  very  end  before  ever  the  earth  was — and  in  the 

fulness  of  time   laid  sure  and  steadfast  by  God's  own 

hand,  amid  the  darkness  of  nature,   in  the  tears  and 

'Matt.  5  :  44.  ^1  Tim.  1  :  1. 


CH.1:2,3.]  FIRST     T  H  E  S  S  A  L  0  NI  A  N  S  .  43 

blood  of  His  own  Son.  On  such  a  foundation,  0  be- 
loved, what  burden  can  be  laid,  that  it  will  not  bear 
up  unshaken  ?  All  the  hopes  of  all  the  successive  gene- 
rations of  the  redeemed,  and  of  each  several  individual 
of  the  innumerable  throng — the  hope  of  the  free  for- 
giveness of  sins,  however  multitudinous,  however  hein- 
ous— the  hope  of  grace  sufficient  for  all  exigencies, 
whether  of  duty  or  of  trial — the  hope  of  a  final  and  de- 
cisive victory  over  all  temptations  and  all  enemies,  the 
world,  sin,  Satan,  death — the  hope  of  perfect  meetness 
for,  and  the  secure  possession  of,  the  saints'  inheritance 
— in  a  word,  the  salvation  of  a  world,  and  the  joy  of 
angels,  and  the  eternal  weight  of  glory — the  whole, 
shining,  imperishable  structure  of  the  new  creation — 
all,  all  rests  on  the  one  Rock,  Christ. 

But  not  only  is  He  the  foundation — He  is  also  Him- 
self the  object  of  the  Christian's  hope — what  he  hopes 
for.  And  this,  it  is  important  that  you  distinctly  under- 
stand— this,  and  not  the  other  idea  of  a  hope  in  Christ, 
is  what  is  here  intended  ;  the  hope,  namely,  of  Christ's 
speedy  personal  return  from  heaven  to  earth.  That  this 
hope  was  peculiarly  bright  and  earnest  in  the  church  of 
Thessalonica,  and  that  it  had  been  created  and  justified 
by  the  teachings  of  that  church's  great  founder — these 
two  points  are  perfectly  evident,  as  I  shall  have  frequent 
occasion  to  show  you,  from  both  Epistles.  In  the  pres- 
ent instance,  the  writer's  expression  is  equivalent,  not 
to  *  hope  in  our  Lord  Jesus  Christ,'  but  '  the  hope  of 
our  Lord  Jesus  Christ ;'  the  grammatical  relation  being 


44  LECTURES    ON  [LECT.  II. 

precisely  the  same  as  in  those  other  kindred  j)hrases  of 
the  Apostle  :  '  the  hope  of  salvation ' — the  '  hope  of 
the  glory  of  God  " — '  the  hope  of  eternal  life.'  ^  Just 
so  the  Thessalonian  hope  was  '  the  hope  of  our  Lord  Jesus 
Christ ' — the  hope  of  seeing  Him  back  again  among 
His  friends,  according  to  His  own  gracious  promise — a 
promise  repeated  in  His  name  by  angels  and  apostles  ; — 
the  hope  of  an  everlasting  union  with  Him  in  the  glory 
of  His  kingdom.  The  church  thus  showed  herself  pos- 
sessed of  that  third  element  in  what  Calvin  on  this 
place  calls  a  definition  of  true  Christianity,  to  wit, 
'that,  intent  on  the  hope  of  Christ's  manifestation.  His 
followers  despise  all  things  else.' "  And  says  another, 
scarcely  less  eminent  as  an  interpreter  of  Scripture — I 
mean  the  holy  Bengel : — '  With  the  Thessalonians  the 
expectation  of  Christ's  coming  was  a  clear  matter.  So 
pure  was  their  condition,  and  so  mature  the  character  of 
their  Christianity,  that  they  could  look  out  for  the  Lord 
Jesus  from  hour  to  hour.'  ^ 

As  I  have  already  hinted,  that  this  view  of  the  state 
of  things  at  Thessalonica  is  of  essential  consequence  to 
the  right  understanding  of  these  Epistles,  you  will  easily 
indulge  me  in  still  another  extract,  from  what  is  justly 
regarded  as  one  of  the  most  delightful  and  important 

'  Ch.  5  :  8  ;  Rom.  5:2;  Tit.  3  :  1. 

"'Ut,  in  spem  manifestationis  Christ!  intenti,  reliqua  omnia  despi- 
ciant. 

^ '  Expedita  erat  apud  Thessalonicenses  exspectatio  adventus  Christi. 
Tam  lautus  eorum  status  fuit  et  tarn  expedita  Chfistianismi  apud  eos 
ratio,  ut  in  horas  possent  Dominum  Jesum  exspectare.' 


CH.1:2,3.]  FIRST    T  H  E  S  S  AL  0  N I ANS  .  45 

works,  that  Biblical  scholarship  has  produced  in  our  own 
day  •}  '  The  royal  state  of  Christ's  second  advent  was  one 
chief  topic  which  was  urgently  enforced,  and  deeply 
impressed  on  the  minds  of  the  Thessalonian  converts. 
This  subject  tinges  the  whole  atmosphere  through  which 
the  aspect  of  this  church  is  presented  to  us.  It  may 
be  said  that  in  each  of  the  primitive  churches,  which 
are  depicted  in  the  apostolic  epistles,  there  is  some 
peculiar  feature  which  gives  it  an  individual  charac- 
ter. In  Corinth  it  is  the  spirit  of  party,  in  Galatia  the 
rapid  declension  into  Judaism,  in  Philippi  it  is  a  steady 
and  self-denying  generosity.  And  if  we  were  asked 
for  the  distinguishing  characteristic  of  the  first  Chris- 
tians of  Thessalonica,  we  should  point  to  their  over- 
whelming sense  of  the  nearness  of  the  second  advent, 
accompanied  with  melancholy  thoughts  concerning  those 
who  might  die  before  it, -and  with  gloomy  and  unpracti- 
cal views  of  the  shortness  of  life  and  the  vanity  of  the 
world.' 

Behold,  then,  yet  again  this  heavenly  choir — Faith, 
Love,  Hope — the  inseparable  three,  as  I  said  before. 
For  though  in  different  churches  they  may  exist  in  differ- 
ent degrees  of  strength  and  development,  according  to 
the  varieties  of  natural  temperament,  religious  educa- 
tion, and  external  circumstances,  yet  in  no  church,  and 
in  no  truly  regenerate  soul,  is  any  one  of  the  three  wholly 
wanting.     In  the  family  of  God  there  are  infants,  and 

*  Conybeare  and  Howson's  J^ife  and  jE2nstles  of  St.  Paul. 


46  LECTURES    ON  [LECT.  II. 

there  are  strong  men  ;  but  there  is  not  one  mutilated 
child.  Where  there  is  no  faith  in  Christ,  there  can  be 
no  Christian  love,  and  no  Christian  hope.  And,  on  the 
other  hand,  wherever  true  faith  is,  there  also  you  are 
sure  to  find  the  other  two.  If  faith  is  the  indispensable 
root,  the  unfailing  fruit  is  love  and  hope.  And  accord- 
ingly of  the  first  named,  as  you  will  remember,  these  two 
things  are  spoken  :  'Faith,  which  worketh  by  love  ;' 
and  :  '  Faith  is  the  substance  of  things  hoped  for,  the 
evidence  of  things  not  seen.'  ^ 

It  is,  then,  very  natural  and,  so  to  speak,  unavoid- 
able, that  all  the  three  should  be  frequently  presented 
together  in  Scripture.  For  example,  in  ch.  5  :  8  of 
this  Epistle  :  'But  let  us,  who  are  of  the  day,  be  sober, 
putting  on  the  breast-plate  of  faith  and  love  ;  and  for 
an  helmet,  the  hope  of  salvation.'  Again,  Heb.  5:  10- 
12 :  '  God  is  not  unrighteous  to  forget  your  work  and 
labour  of  love,  which  ye  have  showed  toward  His  name, 
in  that  ye  have  ministered  to  the  saints,  and  do  minister. 
And  we  desire  that  every  one  of  you  do  show  the  same 
diligence  to  the  full  assurance  of  hope  unto  the  end  : 
That  ye  be  not  slothful,  but  followers  of  them  who 
through  faith  and  patience  inherit  the  promises.'  Still 
more  nearly  akin  to  our  text  is  the  exordium  of  the 
Epistle  to  the  Colossians :  '  We  give  thanks  to  God 
and  the  Father  of  our  Lord  Jesus  Christ,  praying  always 
for  you,  since  we  heard  of  your  faith  in  Christ  Jesus, 
and  of  the  love  which  ye  have  to  all  the  saints,  for  the 
hope  which  is  laid  up  for  you  in  heaven.' 
^Gal.  5:6:  Heb.  11  :  1. 


[CH.  1:2,  3.  FIRST    THESSALONIANS.  47 

And  as  'these  three'  now  adorn  the  Church's 
pilgrimage  in  this  world,  so  will  they  be  her  perpetual 
attendants  in  the  mansions  of  her  future  rest.  As  Paul 
himself  teaches  us  again,  1  Cor.  13:  13  :  'And  now' 
— that  is,  as  the  conclusion  of  the  whole  matter — '  and 
now  abideth  faith,  hope,  love,  these  three  ;  but  the 
greatest  of  these  is  love ' — the  greatest,  that  is,  for 
those  uses  of  blessing  and  edifying  our  brethren,  of 
which  the  Apostle  treats  both  before  and  after  his  mag- 
nificent description  of  love.  But  they  are  all  three 
equally  abiding.  As  in  eternity  the  Church  will  be 
'made  perfect  in  love,'^  so  neither  will  she  ever  cease 
to  believe  in  God,  and  with  implicit  trust  to  follow  the 
Lamb  whithersoever  He  goeth  ;  or  yet  to  hope  for,  and 
unweariedly  to  press  on  towards,  ever  higher  and  still 
higher  attainments  in  knowledge,  holiness,  and  joy. 

But  you  must  next  carefully  notice,  brethren,  what 
mighty  forces  in  the  life  of  the  Church  these  three  princi- 
ples are  even  now.  There  is  not  an  idler,  or  a  dreamer, 
among  them.  The  Apostle  speaks,  not  merely  of  the 
Thessalonians'  faith,  and  love,  and  hope,  but  of  their 
'  wo7'k  of  faith,  and  labour  of  love,  and  patience  of  hope.' 

^hQiY  faith  was  no  dead  faith,  lying  entombed  in  creeds 
and  catechisms.  It  proved  itself  by  its  ivorks,  and 
showed  them  to  be  the  fit  successors  of  all  the  old 
worthies,  '  who  through  faith  subdued  kingdoms, 
wrought  righteousness,  obtained  promises,  stopped  the 
'1  John  4:  18. 


48  LECTURES    ON  [LECT.  II. 

mouths  of  lions,  quenched  the  violence  of  fire,  escaped 
the  edge  of  the  sword,  out  of  weakness  were  made 
strong,  waxed  valiant  in  fight,  turned  to  flight  the 
armies  of  the  aliens.'  ^ 

As  little  was  their  love  a  pretence,  a  dissimulation,  a 
sham,  a  mere  lip-love,  what  the  Apostle  John  calls  a 
'  loving  in  word — in  tongue.'  On  the  contrary,  it  was 
fervent  love  out  of  a  pure  heart^ — a  '  loving  in  deed  and 
in  truth.' "  It  laboured,  or,  as  the  word  ^  fully  imports, 
it  tolled,  in  behalf  of  its  objects — for  their  sakes  shun- 
ning no  efforts,  no  sacrifices,  no  dangers'* — willing  to  lay 
down  its  life  for  the  Lord  and  the  brethren.  If  you 
recollect  the  very  troubled  and  afflicted  condition  of  the 
church,  beset  as  she  was  on  every  side  by  Jewish  malig- 
nity and  Gentile  fury,  you  will  not  find  it  difficult  to 
conceive,  how  constant  and  how  severe  may  have  been 
the  trial  of  the  mutual  love  of  her  members. 

And,  of  course,  no  less  severe  was  the  trial  of  their 
'patience — so  severe,  that  nothing  could  have  endured 
under  it  but  that  patience,  which  sprang  from  their 
^  hope  of  our  Lord  Jesus  Christ,^  of  His  appearing  and 
kingdom.  For  'if  we  hope  for  that  we  see  not, 
then  do  we  with  patience  wait  for  it.'  ^  And  so  they 
did  '  endure  as  seeing  Him,  who  is  invisible  ; '  ^  beau- 
tifully exemplifying  from  day  to  day,  and  in  the  midst 

"■  Ileb.  11  :  33,  34.      '  1  John  3  :  18 ;  1  Peter  1  :  22.      ^  kottoc;. 
*  Oecumenius  :  ra  navra  vnep  tov  dyancifievov  Tra'o%eiv  :    ♦  Suffer- 
ing every  thing  for  the  beloved  object.' 

Rom.  8  :  25.  « Heb.  11  :  27. 


CH.1:2,3.]  FIRST     T  H  E  S  S  A  L  0  NI A  N  S  .  49 

of  all  the  fierce,  incessant  attacks  of  their  enemies,  the 
wisdom  of  the  inspired  precepts  :  '  Be  patient,  there- 
fore, brethren,  unto  the  coming  of  the  Lord.  .  .  .  Be  ye 
also  patient ;  stablish  your  hearts :  for  the  coming  of 
the  Lord  draweth  nigh.'  ^ 

Such,  then,  was  the  full,  fair  cluster  of  Christian 
graces  and  achievements,  that  characterized  this  church 
of  Thessalonica. 

IL  And  how,  in  regard  to  such  a  church,  did  the 
Apostle  feel  and  act  ?  This  was  our  second  topic,  but  it 
need  not  detain  us  long. 

On  Paul  came  daily  '  the  care  of  all  the  churches ;'  " 
and  daily,  under  the  pressure  of  so  great  a  burden,  he 
'  bowed  his  knees  unto  the  Father  of  our  Lord  Jesus 
Christ.'^  At  every  such  time  of  most  intimate  com- 
munion with  the  Father  and  the  Son,  his  beloved  Thes- 
salonians  were  on  his  heart,  and  on  his  tongue  :  '  onak- 
ing  mention  of  you  in  our  prayers.^  Even  there, 
prostrate  'in  the  sight  of  God  a?id  our  Father,^  or  of 
our  God  and  Father,  *  he  '  remembered  ivithout  ceasing^  ^ 

'  James  5  :  7,  8.  ^2  Cor.  1 1  :  28.  ^  Eph.  3  :  14. 

*  TOv  deov  Kal  TraTpbg  rmcjv. 
'Alford  cites  Rom.  1  :  9  as  proof  that  '■  without  ceasing ''  belongs  to 
the  last  clause  of  v.  2  (an  old  construction,  adopted  by  Benson,  Bengel, 
Bloomfield,  and  others).  He  also  follows  Beza  in  translating  fivrjiiov- 
evovreg  {^remembering'')  hy  commemorantes,  making  metition  of. 
But  this  sense  the  word  bears  only  in  Heb.  11:  22,  out  of  the  20  other 
instances  of  its  occurrence  in  the  New  Testament.  It  is  better  like- 
wise to  retain  the  common  arrangement,  according  to  which  iho  eonti?}- 
ual  remembrance  of  their  Christian  character  and  its  fruits  is  the  rea- 
son, why  the  Apostle's  reference  to  the  Thessalonians  in  his  prayers 
alxoays  took  the  form  of  thanksgiving  to  God. 
4 


60  LECTURES    ON  [LECT.  II. 

their  complete  and  lovely  Christian  character,  and  its 
fruits.  And,  as  this  remembrance  never  failed  to  call 
forth  his  thanksgiving  to  God  for  them  all,  so  like- 
wise it  imparted  the  fervour  and  efficacy  of  an  assured 
faith  to  his  prayer,  that  the  God  of  all  grace  would 
confirm  what  he  had  already  wrought  in  them,  and  '  per- 
form it  until  the  day  of  Jesus  Christ.'^ 

Dear  brethren  of  this  church,  we  profess  the  very 
same  principles  with  these  our  noble  predecessors  of  the 
apostolic  age.  Are  we  proving  their  identity  by  a 
corresponding  practice  ?  Or  are  there  any  among  us, 
whose  faith  can  find  no  work  to  do,  scarcely  even  a 
word  to  speak,  for  Christ,  and  the  souls  of  men,  and 
the  edification  of  the  church  ;  but  all  that  it  does,  or  so 
much  as  pretends  to  do,  is  to  come  regularly  to  church, 
or  at  least  regularly  enough  to  keep  up  appearances, 
while  every  now  and  then  it  finds  equal  or  greater  satis- 
faction in  idling  away  the  sacred  hours  at  home,  or  in  a 
wretched,  profane  visiting  and  gossiping  around  in  town 
or  country  ?  Is  this  the  faith  of  any  of  you  ?  Then 
'  what  doth  it  profit,  my  brethren,  though  a  man  say  he 
hath  faith,  and  have  not  works  ?  can  faith  save  him  ?' 
that  faith  ?  such  a  faith  ?  And  the  answer  is  as  solemn 
and  explicit,  as  the  question  itself  is  startling  :  '  Faith, 
if  it  hath  not  works,  is  dead,  being  alone.'  " 

Then  for  your  love,  dear  friends  ;  has  it  any  experi- 
ence whatever  in  the  blessed  toil  of  beneficence  ?    Does 
'Phil.  1  :  6.  'James  2:  14,  H. 


CH.1:2,3.]  FIRST    T  HE  S  S  A  L  ONI  ANS .  51 

it  find  it  great  joy,  to  relieve  the  necessities  of  a  brother 
— to  soothe  the  sorrows  of  the  poor — to  shed  its  own 
heavenly  light  into  the  solitude  of  the  widow  and  the 
fatherless?  Or  is  it  love  of  a  very  unlaborious  sort — 
with  no  bowels  of  compassion — no  pitying  eye — no  help- 
ful hand — satisfied,  yea,  exhausted,  with  dropping  per- 
haps a  sixpence  into  the  communion  collection  ? 

And  finally,  when  we  ourselves  fall  into  hfe's  manifold 
temptations,  oh !  whither  do  we  look  for  comfort  and 
deliverance  ?  Among  all  our  sources  of  consolation,  do 
we  ever  actually  realize  this  as  one,  not  to  say  the 
greatest  and  dearest  of  all,  '  The  Lord  is  at  hand  'V  Or 
has  that  bright  hope  of  the  Thessalonians  well  nigh  dis- 
appeared from  among  us  in  strange  echpse  ?  And  if  so, 
must  there  not  be  something  equally  wrong  here  also  ? 

'  Consider  what  I  say  ;  and  the  Lord  give  you  under- 
standing in  all  things.' " 

^  Phil.  4:5.  "2X1111.  2:  t. 


LECTURE    III. 

I.  Thess.  1  :  4-7. — '  Knowing,  brethren  beloved,  your  election  of 
God.  For  our  gospel  came  not  unto  you  in  word  only,  but  also 
in  power,  and  in  the  Holy  Ghost,  and  in  much  assurance  ;  as  ye 
know  what  manner  of  men  we  Avere  among  you  for  your  sake. 
And  ye  became  followei's  of  us,  and  of  the  Lord,  having  received 
the  word  in  much  affliction,  Avith  joy  of  the  Holy  Ghost ;  so  that 
ye  were  ensamples  to  all  that  believe  in  Macedonia  and  Achaia.' 

The  fourth  verse — which  all  would  now  agree  in  trans- 
lating thus  :  '  Knowing,  brethren  beloved  bij  God,  your 
election  ' —  is  closely  connected  both  with  what  precedes, 
and  with  what  follows. 

In  the  second  and  third  verses,  the  Apostle  had  as- 
sured the  Thessalonians,  that  not  only  did  he  make  spe- 
cial mention  of  them  in  his  prayers,  but  that  this  refer- 
ence was  ever  accompanied  with  the  giving  of  thanks  to 
God  for  them  all,  while  he  remembered  without  ceasing 
before  our  God  and  Father  their  work  of  faith,  and 
labour — or  toil — of  love,  and  patience  of  hope — patience 
'flowing  from  the  hope — of  our  Lord  Jesus  Christ.  Now 
in  the  verse  before  us  Paul  evidently  suggests  another 
and  a  still  deeper  ground  for  his  joy  and  gratitude,  and 
^confidence  in  prayer  and  praise  to  God  on  their  account  ; 
namely  this,  that  as  the  Thessalonian  brethren  thus  ex- 


CH.  1:4-7.]  FIRST    THESSALONIANS.  53 

hibited  in  their  own  principles  and  conduct  all  the  marks 
of  God's  true  children,  so  on  God's  part  they  were  be- 
loved by  Him,  and  elected,  or  chosen. 

In  the  Second  Epistle  to  Timothy  (2:19),  having 
occasion  to  speak  of  certain  errorists  overthrowing  the 
faith  of  some,  he  immediately  comforts  himself  and  the 
young  Evangelist  with  the  reflection  :  '  Nevertheless 
the  firm  foundation  of  God  standeth,^  having  this  seal, 
The  Lord  knoweth  them  that  are  His.  And,  Let 
every  one  that  nameth  the  name  of  Christ  depart  from 
iniquity.'  To  the  Apostle's  eye  both  these  seals — per- 
sonal holiness  and  the  Divine  discrimination — adorned 
the  church  at  Thessalonica.  The  third  verse  pointed  to 
the  one  ;  the  fourth  verse  points  to  the  other. 

And  here  it  is  worth  while  for  us  to  notice,  first  of 
all,  how  cordially  the  great  Hebrew  of  the  Hebrews 
hails  these  Gentile  converts  as  his  own  brethren.  Only 
a  very  few  years  ago,  and  '  sinners  of  the  Gentiles '  ^ 
would  have  been  his  mildest  name  for  them.  But  from 
that  old  Jewish  leaven  his  vehement  soul  had  been 
cleansed  by  the  peace-speaking,  all-reconciling  blood  of 
Christ  ;  and  now  in  this  one  familiar  word  of  domestic 
endearment — brethren,  or  brothers — he  reminds  them  that 
they  too  '  are  no  more  strangers  and  foreigners,  but 
fellow-citizens  with  the  saints,  and  of  the  household  of 
God  '  ^ — children  of  the  same  family — equally  dear  to 
the  common  Father. 

'  So  the  Greek.  *  Gal.  2  :  15.  =>  Eph.  2  :  19. 


54  LECTURES    ON  [LECT.  III. 

Of  course,  when  he  expressly  adds,  '  beloved  by  God,^ 
he  thinks  of  that  special  favour  which  God  bears  to  His 
people.  *  The  Lord  is  good  to  all.'  ^  So  great  is  the 
benignity  of  His  nature — such  '  the  kindness  and  love 
of  God  our  Saviour  toward  man  '  ^ — that  He  even  swears 
by  Himself  that  He  has  '  no  pleasure  in  the  death  of 
the  wicked  ;  but  that  the  wicked  turn  from  his  way  and 
live.'  ^  Oh  !  what,  then,  must  be  the  love  that  fills  the 
heart  of  God,  as  He  enters  the  gates  of  Zion,  saying : 
'  This  is  my  rest  for  ever  :  here  will  I  dwell  ;  for  I  have 
desired  it.'  ^  There  are  the  children,  not  merely  of  His 
creative  power  and  providential  care,  but  of  His  re- 
deeming grace.  In  the  beautiful  language  of  one  of 
them,  they  '  have  known  and  believed  the  love  that  God 
hath  to  them.'  ^  And  His  joy  is  now  to  gather  them  all 
into  His  presence — to  note  in  each  countenance  the  fea- 
tures, however  faint  and  marred,  of  His  own  image,  and 
the  varied  expression  of  filial  devotion,  and  dependence, 
and  trust,  and  expectation — to  listen  to  every  utterance 
of  their  glad  voices  ;  yea,  to  every  cry  of  their  guilt,  and 
fear,  and  helplessness  ;  yea,  to  the  silent  breathings,  the 
unutterable  groanings,  of  the  Spirit  of  adoption — and 
then  to  '  supply  all  their  need  according  to  His  riches 
in  glory  by  Christ  Jesus.'  ^  He  '  rejoices  over  them 
with  joy  ;  He  rests  in  His  love  ;  He  joys  over  them  with 
singing.'  ^  It  was  in  this  love  of  God  that  the  Thessa- 
lonians  largely  shared. 

'Ps.  145:9.  *Tit.  3:4.         ^Ez.  33:11.       *  Ps.  132  :  14. 

*  1  John  4:16.     «  Phil.  4:19.      '  Zeph.  3  :  17. 


CH.  1:4-7.]  FIRST     THESSALONIANS.  55 

All  which  is  still  more  evident,  when  Paul  says  : 
'  Knowing,  brethren  beloved  by  God,  tjoui'  election.'' 
What  does  that  mean?  'your  election'' — 'election^ 
We  seerii  here  to  have  got  to  a  ticklish  point. 

You  know  there  are  a  great  many  who,  seldom  as 
they  read  and  little  as  they  care  about  the  Bible,  yet 
feel,  or  affect — for  I  cannot  but  think  that  frequently 
there  is  a  good  deal  of  affectation  in  the  matter — great 
surprise,  or  rather  contempt  and  indignation,  at  the  very 
idea  of  God  presuming  to  elect  any  body  over  any  other 
body.  Sometimes,  indeed,  our  philosophers  of  the  grog- 
shop and  the  penitentiary  seem  to  think  nobody  so  fit 
as  themselves  either  to  elect,  or  to  be  elected,  for  any 
thing.  And  then  there  are  multitudes  more  of  profess- 
ing Christians  even,  who  have  been  told  by  their  teach- 
ers that  election  is  a  cruel,  frightful,  theological  mon- 
ster, got  up  lately  by  Calvin,  and  ever  since  followed 
only  by  a  gloomy,  wondering  crowd  of  Presbyterians  of 
the  stricter  sort. 

Now,  for  my  own  part,  I  have  never  been  able  to  see 
how  any  man,  who  has  not  sunk  down  into  absolute 
atheism,  can  help  believing  in  election — believing  in  it 
just  as  much  as  Calvin  did.  *  Oh  yes,'  says  one,  '  I 
believe  in  election  ;  but  not  in  irrespective,  uncondi- 
tional, eternal,  and  personal  election.'  ^  I  reply  :  If  by 
all  this  you  mean,  that  3'ou  do  not  believe  in  God  choos- 
ing without  some  reason  for  His  choice,  then  no  more 
do  I   believe  any  such  thing,  and  no  more  did  Calvin. 

'  The  epithets  are  from  Dr.  Adam  Chirke  in  loc. 


66  LECTURES    ON  [LECT.  III. 

On  the  contrary,  we  hold  that  in  every  case  there  exists 
the  very  best  possible  reason,  though  known  only  to  God 
Himself,  and  certainly  not  to  be  found  in  any  supposed, 
independent  merits  of  the  creature  ;  and,  moreover, 
that  in  every  case  the  choice  works  out  its  own  accom- 
plishment only  through  the  mediation  of  the  Son,  and 
the  gracious  energy  of  the  Spirit.  '  No,'  says  the  ob- 
jector still,  '  I  cannot  believe  that  God  deals  differently 
with  different  men  without  regard  to  some  previous  dif- 
ference in  the  men  themselves.'  And  then  I  just  beg 
leave  respectfully  to  insist  that,  unless  you  are  simply 
an  atheist,  you  do  believe  that  very  thing. 

For  example,  you  yourself  were  born  in  a  land  of 
gospel  light  and  privilege,  where  '  from  a  child  thou 
hast  known  the  Holy  Scriptures,  which  are  able  to  make 
thee  wise  unto  salvation  through  faith  which  is  in  Christ 
Jesus.'  ^  But  far  off,  in  the  central  depth  of  Africa, 
lives  a  fellow-man,  a  fellow-sinner,  born  there,  and  there 
ready  to  drop  into  his  obscure  grave,  and  he  has  never 
once  seen  a  page  of  the  Bible — has  never  once  heard 
even  the  name  of  the  '  one  mediator  between  God  and 
men '  ^ — has  never,  therefore,  had  an  opportunity  of 
believing  in  Him.  IS^ow,  'who  maketh  thee  to  differ? 
Chance,  or  God  ?  '  And  what  hast  thou ' — in  these 
essential  respects,  at  any  rate — '  that  thou  didst  not  re- 
ceive ?'  ^ — and  receive,  be  it  remembered,  irrespectively 
altogether  of  your  own  merits  or  demerits.  In  this 
case  of  yourself  and  that  dark  savage,  did  not  God 
'  2  Tim.  3  :  15.  '  1  Tim.  2  :  5.  ^  1  Cor.  4  :  7. 


CH.  1:4-7.]  FIRST    THESSALONIANS.  57 

'  determine  the  times  before  appointed,  and  the  bounds 
of  your  habitation,'  ^  '  the  children  being  not  yet  born, 
neither  having  done  any  good  or  evil  V "  yea,  from  all 
eternity  ?  And  if  so — or  rather,  to  put  the  same  ques- 
tion in  other  words — did  not  God  choose  between  you 
and  the  poor  barbarian  ?  and  choose  you,  not  because 
of  any  excellencies  of  yours,  nor  because  of  any  greater 
guilt  of  his,  but  solely  for  reasons  of  which  we  can  say 
nothing  more,  than  that  '  He  would  have  mercy  on 
whom  He  would  have  mercy,  and  He  would  have  com- 
passion on  whom  He  would  have  compassion  ?'  ^  Surely, 
to  all  this  you  must  give  your  assent.  But  then,  in 
doing  so,  you  assent  to  the  principle  of  election — of 
a  personal,  eternal,  unconditional  election — uncondi- 
tional, in  so  far  as  the  conditions  are  to  be  sought 
in    the  objects  of  it. 

We  do  contend,  therefore,  that  nothing  is  really 
gained,  even  in  the  way  of  solving  difficulties,  by  saying 
with  Dr.  Adam  Clarke,  for  instance,  on  the  words  before 
us,  that  God  had  now  '  chosen  and  called  the  Gentiles  to 
the  same  privileges  to  which  He  chose  and  called  the 
Jews.'  For,  in  the  first  place,  this  very  statement  con- 
cedes, as  we  have  seen,  in  regard  to  an  immense  sphere 
of  the  Divine  operation — and  that  one  preparatory  and 
indispensable  to  all  saving  results — the  identical  doctrine 
of  a  free,  sovereign  discrimination,  to  evade  or  neutral- 
ize which  it  is  so  often  and  so  confidently  advanced. 

But,  in  the  second  place,  of  the  Gentiles  themselves 
'Acts  17  :  26.  «Roin.  9  :  11.  *Rom.  9  :  15. 


58  LECTURES    ON  [LECT.  III. 

the  vast  majority  has  not  yet  to  this  day  been  either 
called  or  chosen  to  even  the  outward  privileges  of  the 
Church. 

And,  lastly,  of  those  also  who  have  been  so  chosen 
and  called  the  vast  majority  disobey  the  call,  frustrate 
the  choice,  and  perish  the  more  miserably  in  their 
unbelief  Just  so  it  was  at  Thessalonica.  And  can 
an}^  thing,  then,  so  ineffective  in  itself,  and  of  such  un- 
certain issue,  as  this  merely  external  call,  be  what  Paul 
rejoiced  in  the  knowledge  of,  as  often  as  he  thought 
before  God  of  his  brethren  there  ?  Can  that  be  what 
he  here  adds  by  way  of  climax  to  his  enumeration  of 
the  grounds  of  his  continual  thanksgivings  ?  It  is  im- 
possible. 

No,  no,  my  hearers.  Dismissing  all  commentators, 
Arminian  or  Calvinistic,  let  us  see  if  our  Apostle  will 
not  explain  himself.  He  does  explain  himself  in  a  pas- 
sage which  you  will  find  in  the  Second  Epistle  to  this 
same  church,  ch.  2  :  13,  14,  and  which  furnishes  a  strik- 
ing parallel  to  the  one  on  hand,  and  the  very  best  illus- 
tration of  it :  '  We  are  bound  to  give  thanks  alwa}''  to 
God  for  you,  brethren  beloved  of  the  Lord,  because 
God  hath  from  the  beginning  chosen  you  to  salvation 
through  sanctification  of  the  Spirit  and  belief  of  the 
truth  :  whereunto  He  called  you  by  our  gospel,  to  the 
obtaining  of  the  glory  of  our  Lord  Jesus  Christ.'  Could 
language  more  plainly  assert,  that  from  everlasting  God 
had  chosen  the  Thessalonians  to  eternal  life  ;  and  that  in 
that  purpose  of  His  love  toward  them  were  included 


CH.  1:4-7.]  FIRST    THESSALONIANS.  59 

all  the  successive  steps  and  processes  of  His  grace, 
whereby  He  was  now  preparing  them  for  the  glorious 
consummation  ? 

But  how,  you  may  well  ask,  did  Paul  k?iow  this? 
'Knowifig,  brethren  beloved  by  God,  your  election.' 
Had  it  been  made  a  subject  of  special  revelation  to 
him?  Or,  when  'caught  up  to  the  third  heaven,'^  had 
he  been  allowed  to  look  into  the  Lamb's  book  of  life, 
and  read  therein  the  shining  names  of  his  brethren? 
Not  at  all. 

It  must  be  considered  generally,  that,  in  addressing 
the  churches,  the  Apostles  every  where  take  for  granted 
the  truth  of  their  profession,  and  their  consequent  par- 
ticipation of  the  character,  privileges,  and  hopes  of 
God's  children.  That  is,  they  deal  with  them  on  the 
ground  of  their  high  calling  of  God  in  Christ  Jesus,  and 
of  what  they  themselves  claim  to  be  as  the  result  of  that 
calling,  even  while  it  may  be  evident  that  great  fear  is 
felt  respecting  the  fidelity  or  the  sincerity  of  not  a  few 
of  the  members. 

In  the  case  before  us,  however,  something  more  than 
this  is  conveyed.  The  writer,  it  is  obvious,  desires  to 
be  understood  as  not  merely,  with  the  courtesy  of 
charity,  making  a  formal  and  official  recognition  of  their 
Christian  prerogative,  as  a  body,  but  rather  as  express- 
ing a  delightful,  personal  confidence,  that  in  this 
instance  the  judgment  of  charity  was  also  to  an  unusual 

'  2  Cor.  12  :  2. 


60  LECTURES    ON  [LECT.  III. 

degree  a  judgment  according  to  truth.  In  ordinary 
speech  you  might  say  of  a  friend  :  '  I  know  him  to  be  an 
honest  man,'  without  at  all  thereby  intending  to  assert 
your  own  infallibility.  Precisely  so,  I  conceive,  might 
the  Apostle,  without  making  any  such  pretension,  feel 
himself  prompted  to  say  of  the  Thessalonians,  in  the 
vivid  remembrance  of  the  manifold  manifestations  of 
their  faith,  and  love,  and  hope  :  '  Yes,  I  know  them  to 
be  God's  very  elect.'  On  the  same  principle  Peter  pro- 
ceeds in  exhorting  all  who  '  have  obtained  like  precious 
faith'  to  '  give  diligence  to  make  their  calling  and  elec- 
tion sure'^ — sure,  that  is,  not  certainly  in  the  secret 
counsels  of  God,  but  sure  to  their  own  consciousness, 
sure  to  all  around  them,  and  actually,  historically  sure. 

That  Paul  is  really  speaking,  not  of  an  absolute 
knowledge,  but  of  a  strong  conviction  and  reasonable 
certainty,  is  further  apparent  from  the  grounds  on 
which  this  knowledge  rested  in  his  own  mind.  These 
are  unfolded  to  us  in  the  subsequent  context. 

'  Knowing,  brethren  beloved  by  God,  your  election  ;' — 
here,  at  the  end  of  the  4th  verse,  our  English  Bible  has 
a  full  period,  whereas  a  semicolon  is  quite  sufficient. 
The  other  punctuation  tends  to  obscure  the  connection  ; 
especially  when  the  next  verse  is  made  to  begin  with 
for,  instead  of  the  writer's  own  emphatic  because} 
'  Knowing,  brethren  beloved  by  God,  your  election  ; 
because  our  gospel  came  not  unto  you  in  word  only,  but 
also  in  power,  and  in  the  Holy  Ghost,  and,  i?i  much  assur- 

'2Pet.  1  :  1,  10.  ''OTL. 


CH.  1  :  4-7.]  FIRST    T  HE  S  S  A  L  0  N  I  A  NS  .  61 

ance,  as  ye  know  what  manntr  of  men  we  were  among  you 
for  your  sakes;^ — here  again  I  prefer  a  semicolon — 'and 
ye  became  followers  of  us,  afid  of  the  Lord,  havmg  received 
the  word  in  much  affliction,  with  joy  of  the  Holy  Ghost :  so 
that  ye  were  ensamples  to  all  that  believe  in  Macedonia  and 
Achaia. ' 

Observe,  then,  how  the  whole  hangs  together  ;  a 
child  can  understand  it : — Paul's  ceaseless  thanksgiv- 
ing to  God  for  the  Thessalonians,  of  which  he  speaks  in 
the  2d  verse,  was  quickened  and  sustained,  first,  by  his 
continual  remembrance  of  their  noble  and  consistent 
Christian  character  and  conduct  (v.  3)  ;  then,  by  his 
knowledge,  or  firm  persuasion,  that  these  brethren 
were  not  only  dear  to  him,  but  beloved  by  God,  and 
chosen  vessels  of  His  mercy  (v.  4)  ;  and  this  knowledge 
was  in  its  turn  wrought  in  him  by  his  recollection  of  the 
way,  in  which  the  gospel  had  been  preached  among 
them  by  himself  (v.  5),  and  received  by  them  (vs.  6,  7). 

According  to  this,  the  fifth  verse  tells  us  how  Paul 
preached  the  gospel  at  Thessalonica.  'Our  gospeV — the 
glad  tidings  committed  to  us  and  proclaimed  by  us — 
*  came  not  unto  yoii  in  word  onhf — in  what  Calvin  calls 
'  the  idle  and  dead  eloquence  of  men  ;'  ^  and  Paul  him- 
self, '  the  enticing  words  of  man's  wisdom' — '  but  also  in 
power^ — not  so  much,  as  some  explain,  the  power  of 
working  miracles,  though  the  word  does  often  mean 
that,  but  the  far  finer  and  mightier  energy  of  the  livdng 
truth    of  God — '  and   in   the  Holy  Ghosf — under   His 

'  '  Inani  et  raortuae  hominum  facundiae,' 


62  LECTURES    ON  [LECT.  III. 

guidance  and  impulse  ;  or,  as  it  is  expressed  elsewhere, 
'  in  demonstration  of  the  Spirit  and  of  power'^ — '  and  in 
much  assurance^ — full  certainty  that  what  I  delivered 
to  you  was  God's  message,  and  that  in  delivering  it  I 
but  fulfilled  God's  will.  And  then,  by  way  at  once  of 
relieving  and  justifying  this  apparent  boasting,  he  adds : 
'  as  ye  know  ivhat  7nanner  of  men] — in  holiness,  and  love, 
and  zeal,  and  power — 'we  were  among  you' — were  found, 
or  pi'oved,  to  he"'  among  you — 'for  your  sakes^ — for  your 
deliverance  from  the  bondage  of  ignorance,  and  error, 
and  sin,  and  death,  into  the  glorious  liberty  wherein 
now  ye  stand.  To  the  writer's  knowledge,  and  the 
ground  of  it  just  mentioned,  in  regard  to  the  Thessa- 
lonians,  there  was  a  blessed  correspondence  in  what  the 
Thessalonians  knew  of  the  writer. 

From  the  wonderful  way,  then,  in  which  Paul  had 
found  himself  strengthened  to  declare  the  gospel  at 
Thessalonica,  he  surely  gathered  that  God  had  His  own 
elect,  though  still  hidden,  ones  in  that  city.  And  this 
gracious  presumption  was  abundantly  confirmed  by  the 
still  more  wonderful  result.  'And  ye'' — or,  '  you,  on 
your  part,'  the  Greek  pronoun  has  fully  that  force  ;  you, 
poor,  heathen  idolaters,  sitting  then  in  darkness  and  in 
the  region  of  the  shadow  of  death — 'And  ye,'  under  the 
enlightening  and  transforming  influence  of  the  Divine 
truth  thus  faithfully  announced  by  my  lips,  and  illus- 
trated by  my  life,  '  became  followers' — imitators,  ^  so 
the  word  is—'  of  us,  and  of  the  Lord' — of  us,  as  we  were 
of  the  Lord, 

^  1  Cor.  2:4.  '  eyevrjdTjjxev.  ^  nijXTjTal. 


CH.  1:4-7.]  FIRST    T  HESS  AL  0  NI  AN  S .  63 

Nor  was   this  imitation  an}-  mere  affected,  outward 
mimicry.      It  followed  naturally  and  necessarily  on  the 
occupation  of  your  minds  and  hearts  with  the  new  prin- 
ciples and  forces  :  '  having  received  the  worcT — that  is, 
accepted  it,  embraced^  it,  as  indeed  the  very  messenger  of 
God's  love  to  you — '  in  much  affliction^ — that  showed 
your  sincerity  and  j^our  earnestness.     For  truly  there 
was  nothing  in  the  external  circumstances  and  relations 
of  the  gospel,  or  of  us,  its  ministers,  that  had  the  least 
tendency  to  allure  or  bribe  you  into  a  listless  or  hypo- 
critical show  of  acquiescence.      On  the   contrary,    all 
worldly  motives  were  aroused,  and  banded  together  in 
violent  hostility.     To  profess  Christ's  gospel,  I  plainly 
told  you,  was   to  lose  your  life  for  His  sake  ;  and  so 
you  found  it.     But  neither  the  warning  nor  the  experi- 
ence could  hinder,   or  delay,  or  interrupt,  your  ready, 
cordial  welcome,  and  steadfast  allegiance  :  ye  '  accepted 
the  word  in  much  affliction;''   and  yet  in  no  spirit  of 
stoical  obstinacy,  or  sullen  defiance  of  your  persecutors, 
but  '  with  joy  of  the  Holy  Ghosf — the  joy  that  springs 
only  from  His  presence  and  operation  in  the  soul,  and 
which,   perhaps,    is   never   in    this   world   so   pure,   and 
deep,  and  full,  as  when  a  man  is  enabled  to  suffer  faith- 
fully for  Christ's  sake  and  the  gospel's.     This  joy  of  the 
Lord   was   the  strength  of  the  Thessalonians   both   in 
doing  and  suffering.     '  New-born  babes' ^  as  they  were, 
they  could  at  once  enter  into  the  feelings  of  him  who 
had  begotten  them  through  the  gospel :  '  Most  gladly 

'  de^dixevot.     Compare  ch.  2  :  13.  '  1  Pet.  2  :  2. 


64  LECTURES    ON  [LECT.  III. 

therefore  will  I  rather  glory  in  my  infirmities,  that  the 
power  of  Christ  may  rest  upon  me.  Therefore  I  take 
pleasure  in  infirmities,  in  reproaches,  in  necessities,  in 
persecutions,  in  distresses  for  Christ's  sake  :  for  when  I 
am  weak,  then  am  I  strong.'  ^ 

Observe  now,  finally,  to  what  an  extent  this  and 
other  Christian  accomphshments  had  been  developed 
among  these  brethren  :  '  so  that  ye  were' — so  that,  while 
imitating  us,  ye  yourselves  became — 'ensamples,^' — the  orig- 
inal word  is  types,  that  is,  models,  patterns  ;  and  in  the 
plural,  you  will  notice  ;  individually  ye  became  patterns" 
— '  to  all  that  believe  in  Macedonia  and  Achaia^— not 
only  throughout  the  extensive  province  of  which  your 
city  is  the  capital,  but  in  the  adjacent  province  also  of 
Achaia — which  answers  nearly  to  the  modern  kingdom 
of  Greece,  and  in  whose  then  capital,  Corinth,  Paul  was 
now  writing.  How,  then,  could  the  Apostle  for  a  mo- 
ment doubt,  that  a  people  so  faithful  and  exemplary  in 
their  Christian  profession  were  indeed  the  called  and 
chosen  people  of  God,  and  very  dear  to  the  heart  of 
God  ?  And  what  a  spirit  of  boldness  and  animation 
must  this  very  confidence  have  infused  into  his  prayers 
and  thanksgivings  on  their  behalf! 

From  what  has  been  said,  learn, 

1.  Dear  brethren,  in  the  first  place,  not  to  be  greatl}' 

'  2  Cor.  12  :  9,  10.  ^  yevio&ai  vfiag  Tvirovg. 

"The  singulur  tvttov,  however,  referring  to  the  church  co]]oetively, 
is  edited  by  Kiiapp,  Meyer,  Lachinann,  Tischendorf,  Alford. 


CH.l:4-7.]  FIRST     T  H  E  S  S  AL  0  NI A  N  S  .  65 

troubled,  when  ignorant  men,  however  zealous,  vent 
their  spleen  against  the  doctrine  of  election,  and  taunt 
you,  as  Presbyterians,  with  believing  in  it.  Christ's 
holy  Apostle,  it  would  seem,  both  believed  and  rejoiced 
in  it. 

2.  But  then  remember,  secondly,  that,  however  fixed 
and  immutable  in  the  Eternal  Mind  be  this  'purpose  of 
God  according  to  election,'^  to  your  own  hearts,  and  in 
any  particular  case,  it  can  no  otherwise  be  ascertained 
than  by  a  holy  and  fruitful  life. 

3.  From  the  recorded  example,  therefore,  of  Paul 
and  the  Thessalonians,  let  us  next  learn  where  lies  the 
true  glory  and  power  both  of  the  ministry  and  of  the 
Church. 

4.  And,  lastly,  let  the  young  disciple  be  fired  with  a 
generous  ambition  to  overtake,  and  outstrip,  even  those 
who  were  in  Christ  before  him,  in  all  the  graces  of  the 
Christian  character,  and  in  all  the  activities  of  the 
Christian  life. 

'Rom.  9  :11. 


LECTURE     lY  . 

I.  Thess.  1:  8-10. — 'For  from  you  sounded  out  the  word  of  the 
Lord  uot  only  in  Macedonia  and  Achaia,  but  also  in  every  place 
your  faith  to  God- ward  is  spread  abroad ;  so  that  we  need  not  to 
speak  any  thing.  For  they  themselves  show  of  us  what  manner  of 
entering  in  we  had  unto  you,  and  how  ye  turned  to  God  from 
idols  to  serve  the  living  and  true  God ;  and  to  wait  for  His  Son 
from  heaven,  whom  He  raised  from  the  dead,  even  Jesus,  which 
delivered  us  from  the  wrath  to  come.' 

The  writer  had  said  that  the  new  converts  at  Thessa- 
lonica  were  become  patterns  of  the  Christian  character 
to  all  their  brethren  in  Macedonia  and  Achaia  ;  and  in 
confirmation  of  this  statement  he  adds  the  words  that 
have  just  been  read. 

'  For  from  yon  sounded  out ' — or  hath  been  sounded 
forth  ;^  not  once  for  all,  in  the  impulsive  fervour  of  a 
first  love,  but  by  a  steady  and  continuous  proclamation 
not  3^et  exhausted — '  the  word  of  the  Lord  not  only  in 
Macedonia  and  Achaia^  the  regions  already  mentioned, 
'hut  also  in  every  place,^  throughout  the  empire,  or 
throughout  Christendom,  your  faith  to  God-ward  is 
spread  abroad]  so   that,^  go    where    we  will,   'we''  find 


CH.  1:8-10.]  FIRST    T  H  ES  S  A  LO  N  I ANS  .  67 

ourselves  anticipated,  and  on  that  subject  '  have  no  need 
to  speak  anij  thing.' 

The  shght  irregularity,  which  you  perhaps  notice  in 
the  construction  of  this  eighth  verse,  has  been  explained, 
or  got  rid  of,  in  various  ways  ;  sometimes  by  a  mere 
change  in  the  punctuation,  thus  :  '  From  you  hath  been 
sounded  forth  the  word  of  the  Lord.  Not  only  in  Mac- 
edonia and  Achaia,  but  also  in  every  place  your  faith 
toward  God  is  spread  abroad  ; '  ^  or  thus  :  '  From 
you  hath  been  sounded  forth  the  word  of  the  Lord,  not 
only  in  Macedonia  and  Achaia,  but  also  in  every  place. 
Your  faith  toward  God  is  spread  abroad.'  -  But,  on  the 
whole,  I  prefer  to  take  the  sentence  as  it  stands  in  our 
English  Bible.  The  Apostle  was  not  apt  to  be  troubled 
with  a  mere  grammatical  scrupulosity  ;  and  so,  in  the 
present  instance,  having  begun  with  a  phrase— 'Trom  you 
hath  been  sounded  forth  the  word  of  the  Lord' — that  seemed 
to  imply  on  the  part  of  the  Thessalonians  more  of  evan- 
gelical influence,  if  not  missionary  activity,  than  could 
properly  be  asserted  of  them  in  reference  to  countries 
beyond  their  own  Greek  provinces,  he  may  very  well  be 
supposed  under  this  feeling  to  have  exchanged  it  in  the 
next  clause  for  a  weaker  form  of  expression — '  your 
faith  is  spread  abroad,'  or  literally,  'hath  go7ie  forth.^^ 
And  then  the  whole  might  be  paraphrased  thus  :  '  From 
you  hath  been  sounded  forth  the  word  of  the  Lord,  and 
not  only  is  that  true,  as  I  have  just  intimated,  in  rela- 

'  Erasmus,  Guyse,  Liineniann. 

*  Martin's  French  Version,  J.  D.  Michaelis.  '  e^f  Ar/Av^ev. 


68  LECTURES    ON  [LECT.  IV. 

tion  to  Macedonia  and  Achaia,  but  every  where,  through- 
out all  the  household  of  faith,  the  fact  and  the  circum- 
stances and  the  thoroughness  of  your  conversion  are 
familiarly  known.' ^ 

Let  us  here  observe,  before  going  further,  the  fine 
exemplification  furnished  in  the  case  of  Thessalonica,  of 
what  may  be  called  the  Divine  policy  in  the  first  plant- 
ing of  the  Christian  Church.  You  must  have  noticed 
that  the  book  of  the  Acts  of  the  Apostles  is  in  no  sense 
•a  history,  minute  or  general,  either  of  the  Apostles  or 
of  their  official  labour ;  but  rather  an  account  of 
the  rapid  occupation,  in  Christ's  name  and  the  gospel's, 
of  the  great  centres  of  influence,  whether  religious  or 
political,  commercial  or  social,  from  Jerusalem  to  Rome. 
Now  of  those  centres  one  of  the  most  important,  as 
we  have  already  seen,  was  Thessalonica.  No  sooner, 
therefore,  was  a  company  of  disciples  gathered  there 
under  the  hand  of  Paul,  and  taught  by  grace  to  adorn 
their  profession  by  a  holy,  loving,  patient  life,  than 
the  news  ran  east  and  west  along  the  Egnatian  Way, 
and  southward  over  the  ^Egean  sea  to  the  ends  of  the 
Mediterranean  ;  calling  forth,  wherever  it  reached,  the 
mutual  congratulations,  the  devout  thanksgivings,  and 
joyful  emulation,  of  all  the  scattered  children  of  God. 

'  It  is  not  necessary,  therefore,  with  Baumgarten,  Olshausen,  De 
Wette  and  Koch,  to  regard  the  two  subjects  and  predicates  of  this 
verse  as  strictly  synonymous  equivalents;  or,  with  Alford,  to  make 
the  second  pair  'merely  an  epexegesis  of  the  former.' 


CH.  1:8-10.]  FIRST     THESSALONIANS.  69 

And  not  only  so,  but  doubtless  the  words  of  Christ  also 
received  a  striking  fulfilment :  '  Ye  are  the  salt  of  the 
earth.  ...  Ye  are  the  light  of  the  world.  A  city  that  is 
set  on  an  hill  cannot  be  hid.  Neither  do  men  light  a 
candle  and  put  it  under  a  bushel,  but  on  a  candlestick ; 
and  it  giveth  light  unto  all  that  are  in  the  house.  Let 
3^our  light  so  shine  before  men  that  they  may  see  your 
good  works,  and  glorify  your  Father  which  is  in  heaven.'^ 
Or,  availing  ourselves  of  the  figure  suggested  by  the 
text  itself,  we  might  say,  that  the  peals  of  the  gospel 
trumpet,  ringing  out  so  loud  and  clear  at  the  head  of 
the  Thermaic  Gulf,  resounded  thence  far  and  wide  into 
the  realms  of  darkness. 

It  also  well  deserves  mention,  that  this  Christian  emi- 
nence of  Thessalonica  was  maintained  by  her  through 
many  subsequent  generations.  Her  'heroic  age,'  we 
are  told,^  '  was  the  third  century.  It  was  the  bulwark 
of  Constantinople  in  the  shock  of  the  barbarians  ;  and 
it  held  up  the  torch  of  the  truth  to  the  successive  tribes 
who  overspread  the  country  between  the  Danube  and 
the  ^Egean.  .  .  .  Thus,  in  the  medieval  chroniclers,  it 
has  deserved  the  name  of  the  "Orthodox  City."' 

No  wonder,  then,  brethren,  on  the  one  hand,  that  our 
Apostle  felt  himself  every  where  prompted  to  speak  of 
this  new  miracle  of  the  Divine  truth  and  grace  ;  or,  on 
the  other  hand,  that  every  where  he  found  the  fame  of 
it  to  have  already  preceded  him,  so  that  he  '  needed  not 
to  speak  anything  J 

'Mutt.  5  :  13-16.  'Oonvbeare  and  Ilowson,  i.  347. 


70  LECTURES    ON  [LECT.  IV. 

^  For/  says  he,  '  thei/  themselves  show  of  us- — declare 
concerning  us^ — '  what  manner  of  entering  in ' — what  sort 
of  entrance  ' — '  ive  had  unto  you.''  It  is,  we  find,  on  the 
tongues  of  all  men,  how  great  a  door  and  effectual  was 
opened  unto  us,  and  with  what  a  zealous  promptitude, 
and  daring,  and  patience,  and  with  what  energies  of  the 
Holy  Spirit,  we  were  enabled  to  make  good  our  entrance. 
And  then  they  are  equally  well  informed  of  all  that  fol- 
lowed ;  '  how  ye  turned  to  God  from  idols,  to  serve  the  living 
and  true  God ;  and  to  wait  for  His  Son  from  heaven, 
whom  He  raised  from  the  dead,  even  Jesus,  which  delivered 
us  from  the  wrath  to  come.'' 

In  these  words  we  have  a  simple  and  very  instructive 
description  of  primitive,  apostolical  Christianity.  Let 
us  carefully  consider  it. 

The  wliole  description,  you  perceive,  may  be  said  to 
consist  of  just  two  strokes.  The  Thessalonians  tm'ned 
to  God  from  idols  ;  and  they  waited  for  God's  Sofi  from 
heaven. 

I.  Prom  time  immemorial  the  great  majorit}^  of  the 
members  of  this  church  with  their  forefathers  had  been 
idolaters,  'walking  as  other  Gentiles  walked,  in  the  van- 
ity of  their  mind,  having  the  understanding  darkened, 
being  alienated  from  the  life  of  God  through  the  igno- 
rance that  was  in  them,  because  of  the  blindness  of  their 
heart,'  'having  no  hope,  and  without  God  in  the  world.'  ^ 
And  all  this  while  they  were  'joined  to  idols.' '^     Idols 

^  TTepl  7]nu>v  aTTayyiXXovoiv.  '■' onoiav  eiaodov. 

^Eph.  4:17,  18;  2:  12.  *Hos.  4:  IT. 


CH.  1:8-10.]  FIRST     THESSALONIANS.  71 

filled  the  land.     Their  own  streets  and  houses  were  full 
of  them — '  idols  of  silver  and  gold,  the  work  of  men's 
hands  ' — dead  gods,  that  were  no  God,  and  could  not  save 
— false  gods,  that  '  had  mouths,  but  they  spake  not :  eyes 
had  they,  but  they  saw  not :  they  had  ears,  but  they  heard 
not ;   noses  had  they,  but  they  smelled  not :    they  had 
hands,  but  they  handled  not :   feet  had  they,  but  they 
walked  not :  neither  spake  they  through  their  throat '  ^ — 
the  amazing  delusion  and  snare  of  our  fallen  race — that 
most  monstrous  of  lies,  which  yet  all  kindreds  of  men, 
savage  or  civilized,  are  alike  prone  to  beheve,  when  once 
they  have  forsaken  the  truth  of  '  the  uncorruptible  God.'  ^ 
To  '  turn  from  the  idols,''  ^  therefore,  was  really  to 
burst  asunder  one  of  the  strongest  ties,  hereditary  and 
patriotic,  civil  and  domestic,  that  hold  human  society 
together.     But,  in  the  preaching  of  the  everlasting  gos- 
pel, the  spell  of  a  far  mightier — an  irresistible — attrac- 
tion had  fallen  on  them.     It  was  as  if  the  meridian  sun 
had  blazed  forth  on  the  darkness  and  tapers  of  midnight. 
With  horror  at  their  own  past  blindness  and  wickedness, 
and  with  indignant  scorn  of  what  till  then  they  had  most 
dreaded,  they  '  turned  from  the  idols ' — from  the  whole 
base  multitude  of  them — 'toGod,^ — the  one  God,  whom 
Paul  preached  as  the  '  God  that  made  the  world  and  all 
things  therein,'  and  as  the  '  Lord  of  heaven  and  earth ' — 
the  'living^  God,  'having  life  in  Himself,' and  'giving  to 
all  life,  and  breath,  and  all  things '  ^— the  '  true'  God, 

'  Ps.  115  :  4-7.  '  Rom.  1 :  23.  '  twv  eMwAwv. 

'  Acts  17  :  24,  25 ;  John  5  :  26. 


72  LECTURES    ON  [LECT.  IV. 

very  God,  all  that  the  great  name  imports,  alone  able  to 
fulfil  every  function  of  Deity,  and  faithful  to  His  every 
word  and  promise.  They  'turned^  to  Him,  and  that 
with  no  sidelong  glance — no  timid  or  crafty  thought  of 
compromising  between  His  paramount,  exclusive  claims 
and  their  own  present  ease  and  safety — but  with  the 
entire  force,  the  full,  direct  gaze,  of  their  emancipated 
nature  ; — *  turned,''  indeed,  as  they  thought  of  the  past, 
with  shame  and  confusion  of  face,  with  lowly  confes- 
sions and  many  tears  ;  but  with  none  the  less  of  fiHal 
confidence  and  hope,  and  with  all  the  more  earnest  pur- 
pose of,  and  endeavour  after,  new  obedience. 

Thessalonica  is  known  to  have  been  no  exception  to 
the  rule  of  moral  degradation,  that  has  always  and 
every  where  illustrated  the  fantastic  creeds  and  supersti- 
tions of  the  heathen.  And  now,  in  coming  under  the 
dominion  of  a  purer  faith,  the  feeling  of  many  hearts 
must  have  been  that  expressed  in  another  Epistle  : 
'  The  time  past  of  our  life  may  suffice  us  to  have 
wrought  the  will  of  the  Grentiles,  when  we  walked  in 
lasciviousness,  lusts,  excess  of  wine,  revellings,  banquet- 
ings,  and  abominable  idolatries.'  *  They  turned  to  God, 
saying  :  '  0  Lord  our  God,  other  lords  besides  Thee  have 
had  dominion  over  us  :  but  by  Thee  only  will  we  make 
mention  of  Thy  name.'  ^ 

For  you  will  note  the  design  and  intent  of  this  turn- 
ing, as  here  recorded  :  '  ye  timied  to  God  from  the  idols,^ 
not  merely  as  having  found  a  more  rational  and  respect- 

'IPet.  4:  3.  Ms.  26:  13. 


CH.1:8-10.]  FIRST     T  HE  S  S  A  L  0  N  I A  N  S  .  73 

able  creed,  and  as  wishing  now  to  be  known  by  it — nor 
in  any  vain  spirit  of  philosophical  disquisition  and  dis- 
putation about  the  heavenly  light — and  least  of  all  with 
any  airs  of  contemptuous  superiority  over  your  poor, 
blinded  countrymen  ; — '  ye  turned  to  God  from  the  idols 
to  serve  the  living  and  true  God ' — to  serve  Him  in  all  His 
ordinances  and  commandments  blameless,  and  especially 
in  furthering  His  work  of  mercy  in  our  ruined  world — 
to  serve  Him  in  the  face  of  all  opposing  influences — 
with  every  faculty  of  soul,  and  body,  and  estate — in 
life,  and  in  death. 

This,  then,  is  ih.Q  first  of  the  two  grand  features  that 
characterized  the  Thessalonian,  and  every  other  apos- 
tolic, church.  Her  members  were  visibly,  avowedly, 
the  servants  of  the  living  and  true  God. 

And  what,  brethren,  was  the  other  sign  and  evidence 
of  their  conversion  ? 

II.  '  Arid  to  wait  for  His  Son  from  heaven,''  or  rather, 

from  the  heavens  ;  ^  just  as   the  writer  to  the  Hebrews 

speaks    of  Him    again   and  again   as  the  '  great  High 

Priest    that   is   passed  into  the  heavefis ' — yea,    '  made 

higher  than  the  heavens  J  ^ 

Now  in  the  Church  of  God  it  is  not  a  more  certain 
thing,  that  '  He  that  descended  is  the  same  also  that 
ascended  up  far  above  all  heavens,  that  He  might  fill  all 
things,'  ^  than  it  is,  that  He  that  ascended  is  the  same 
also  that  shall  yet  again  descend  in  power  and  great 

'  Tiov  ovpaviiv.  *  Heb.  4  :  14  ;    7  :  26.  '  Eph.  4  :  10. 


74  LECTURES    ON  LECT.  IV.] 

glory  to  the  scene  of  His  former  sufferings.  So  Paul 
had  taught  the  Thessalonians,  and  so  they  believed,  and 
the  Holy  Catholic  Church  evermore  repeats  the  testi- 
mony in  all  her  creeds  and  confessions,  in  all  lands,  and 
throughout  all  time. 

But  more  than  this  is  asserted  of  the  Thessalonians. 
Not  only  did  they  believe  that  the  Son  of  God  would 
come  again  from  the  heavens  ;  they  also  '  waited '  for 
Him  ; — language  which  does  unquestionably  imply  that, 
for  aught  they  knew  to  the  contrary,  the  advent  might 
occur  during  their  own  lifetime.  It  was  not  a  subject, 
therefore,  that  might  be  safely  dismissed  to  the  quiet 
seclusion  and  oblivion  of  an  unread,  however  carefully 
guarded,  parchment,  as  something  with  which,  though 
it  would  no  doubt  come  true  in  the  end,  they  for  their 
part  had  no  immediate,  personal,  practical  concern.  On 
the  contrary,  there  was  not  an  article  in  their  creed, 
that  excited  livelier  emotions  of  joyful  interest — not 
one  that  awakened  and  sustained  such  vigilance  and 
intentness  of  expectation. 

And  yet  eighteen  centuries  have  since  run  their  wear}'- 
course,  and  still  the  heaven  receives  the  Lord.  Were 
not  these  converts,  then,  deceived  in  their  expectation  ? 
And  was  not  their  '  waiting  '  a  very  fruitless  expendi- 
ture of  desire  and  patience  ? 

My. answer  is  this: — In  so  far  as  they,  or  any  of 
them,  held  it  as  a  matter  of  faith,  or  even  of  opinion, 
that  the  Lord  would  certainlj^  return  in  that  age,  to  that 
extent,   of  course,   they    were  mistaken.     But  if  they 


CH.  1:8-10.]  FIRST     THESSALONIANS.  75" 

simply  believed  that  His  coming  was,  in  general  terms, 
a  thing  near  at  hand,  and  if,  not  knowing  precisely  how 
near  it  was,  they  felt  it  to  be  at  once  their  duty,  their 
interest,  and  their  delight,  to  be  ever  '  waiting  for '  it 
and  preparing  for  it,  then  they  were  not  mistaken,  but 
just  did  what  their  inspired  teachers  and  the  Lord  him- 
self required  of  them.  My  brethren,  I  speak  not  has- 
tily when  I  affirm,  that  the  doctrine  of  the  atonement 
is  not  capable  of  easier  and  more  triumphant  demon- 
stration than  is  the  fact,  that  this,  and  nothing  else,  was 
the  common,  the  universal,  faith  and  experience  of  apos- 
tolic Christendom. 

Observe  that  there  was  nothing  in  this  attitude  of  the 
model  church  of  Macedonia,  that  Paul  thought  it  neces- 
sary to  reprove  or  correct.  So  far  from  that,  he  men- 
tions it  as  the  legitimate  and  immediate  fruit  of  conver- 
sion— as  something  that  the  brethren  were  everywhere 
talking  of  with  joy,  and  to  the  honour  of  Thessalonica. 
On  the  other  hand,  had  the  Thessalonians,  when  they 
'  turned  to  God  from  the  idoh,^  not  been  seen  at  the 
same  time  to  fasten  their  eager  and  expectant  gaze  on 
Him  who  stands  at  the  right  hand  of  God,  and  so  to  be 
'  waiting  for  God^s  Son  from  the  heavens,^  there  was  not 
a  church  in  Christendom  that  would  not  have  mourned 
over  what  it  must  have  regarded  as  a  strange  and  unac- 
countable defect  in  their  Christian  character.  "Wher- 
ever the  grace  of  God  then  appeared,  it  taught  men,  as 
one  grand  motive  to  all  sober,  and  righteous,  and  godly 
living,  to   '  look  for  that  blessed  hope,  and  the  glorious 


76  LECTURES     ON  [LECT.  IV. 

appearing  of  our  great  Grod  and  Saviour  Jesus  Christ  ;'  ^ 
yea,  to  look  for  it  as  near — as  a  thing  to  be  loved,  and 
hastened,  and  waited  for  at  all  seasons,  whether  of  sor- 
row or  of  joy. 

The  proof  of  these  statements,  as  I  think,  covers  the 
surface  of  the  New  Testament,  and  pervades  its  entire 
spirit  and  texture.  As  a  very  small  sample  merely,  take 
the  following  texts  with  not  a  word  of  comment  :  Rom. 
13  :  11,  12,  '  Now  is  our  salvation  nearer  than  when 
we  believed.  The  night  is  far  spent,  the  day  is  at  hand.' 
1  Cor.  1:7,  'So  that  ye  come  behind  in  no  gift,  wait- 
ing for  the  coming  of  our  Lord  Jesus  Christ.'  Phil.  4  : 
5,  '  The  Lord  is  at  hand.'  Heb.  10:  25,  37,  'Not  for- 
saking the  assembling  of  ourselves  together,  as  the 
manner  of  some  is  ;  but  exhorting  one  another  :  and  so 
much  the  more,  as  ye  see  the  day  approaching.  .  .  . 
For  yet  a  little  while,  and  He  that  shall  come  will  come, 
and  will  not  tarry.'  James  5:8,'  The  coming  of  the 
Lord  draweth  nigh.'  1  Pet.  4:7,'  The  end  of  all 
things  is  at  hand.'  1  John  2  :  18,  '  Little  children,  it 
is  the  last  time.'  In  fact,  '  they  that  look  for  Christ,' 
'  they  that  love  His  appearing,'  are  New  Testament 
definitions  of  Christians.  ^ 

I  shall  only  add  here,  that  all  this  is  in  strict  accord- 
ance with  the  teaching,  the  most  solemn  warnings  and 
injunctions,  of  our  blessed  Lord  himself :  '  Watch  there- 
fore :  for  ye  know  not  what  hour  your  Lord  doth  come. 
.  .  .     Therefore  be  ye  also  ready  :  for  in  such  an  hour 

'  Tit.  2  :  11-13.  '  Phil.   3  :  20  ;  Heb.  9  :  28  :  2  Tim.  4  :  8. 


CH.  1:8-10.]  FIRST    THESSALONIANS.  77 

as  ye  think  not  the  Son  of  Man  cometh,  .  .  .  And 
what  I  say  unto  you  I  say  unto  all,  Watch,'  ^  Such, 
dear  brethren,  were  His  words,  while  He  was  yet  with 
us.  And,  oh,  it  is  the  same  voice  that,  from  His  place 
of  ministry  in  the  heavenly  sanctuary,  still  speaks  to 
the  heart  of  His  widowed  and  mourning  Church  : 
*  Surely  I  come  quickly.'  At  Thessalonica  that  voice 
was  heard  ;  and  the  instant,  ardent  response  of  all  the 
disciples  was  :  '  Amen.     Come,  Lord  Jesus.'  '^ 

The  rest  of  the  10th  verse  well  exemplifies  the  Apos- 
tle's habit  of  dwelling,  wherever  he  has  a  chance,  on 
the  name,  and  history,  and  work  of  his  Master.  It  also 
furnishes  abundant  explanation  and  justification  of  the 
Thessalonians'  *  waiting  for  the  Son  of  God  from  the 
heavens.' 

'  Whom  He,^  that  is,  God,  '  raised  from  the  dead,''  when 
even  to  their  estate  of  humiliation  He  had  for  your 
sakes  descended.  You  trust  in — you  wait  for — no  dead 
Saviour  ;  but  One  who,  by  His  resurrection  from  the 
dead,  was  powerfully  declared  to  be  indeed  the  Son  of 
God  ; — '  even  Jesus, ^  that  name  so  dear  to  you  and  to 
me,  and  for  such  good  reason  dear — '  Jesus,  which  deliv- 
ered us  from  the  wrath  to  come,^  or  more  literally,  who 
delivereth  us  —  or  simply,  our  Deliverer  —  'from  the 
coming  wraths  ^  The  deliverance  of  believers,  though 
not  accomplished,   is  already  in   sure  and  steady  pro- 

•  Matt.  24  :  42.  44 ;  Mark  13  :  37.  '  Rev.  22  :  20. 

^  rov  pvofievov  y'lfiar  dnb  rrj^  opyfjg  rrjg  spxofievTj^. 


78  LECTURES    ON  [LECT.  IV. 

gress.  Virtually,  indeed,  it  was  secured  for  us  on  the 
cross.  But  it  is  confirmed  to  our  consciousness  by  daily, 
fresh  supplies  of  grace — by  the  inward  witness  and  ope- 
rations of  the  Spirit — and  by  the  assured  hope  of  glory. 

The  verses  we  have  thus  reviewed  are  very  full  of  the 
most  important  practical  instruction. 

1.  Let  the  bright  example  of  Thessalonica  stimulate 
us  as  a  young  church  of  Christ  to  undertake  great  things 
for  our  Lord,  and,  first  of  all,  by  our  holy  life  to  '  adorn 
the  doctrine  of  God  our  Saviour  in  all  things.'  ^ 

2.  Secondly,  from  the  joy  of  all  the  other  churches 
over  Thessalonica  you  may  learn  the  lesson  of  a  quick 
and  lively  sympathy  with  the  various  members,  however 
remote,  of  the  body  of  Christ.     But, 

3.  In  the  third  place,  my  professing  brethren,  has  this 
profession  of  yours  been  truly  a  '  turning  to  God  from 
idols  to  serve  the  living  and  true  God  V  Or  has  it  in  any 
case  been  a  bare,  empty,  miserable  assumption  of  the 
form  of  godliness,  as  an  opiate  to  your  conscience  while 
persistently  denying  the  power  ?  Or,  at  any  rate,  did 
you  not  reserve,  and  have  you  ever  since  been  carrying 
hidden  in  your  bosom,  some  one  little  favourite  idol  of 
your  own  ? 

4.  \\\  the  fourth  place,  ask  yourselves  how  it  comes 
that   of   not  one  church,  I  suppose,   in  Kingston,  and 

'  Tit.  2  :  10. 


CH.  1 :  8-10.]  FIRST     THESSALONIANS.  79 

scarcely  of  one  in  all  the  land,  could  it  with  any  toler- 
able degree  of  plausibility  even  be  reported,  that  she  is 
'  waiting  for  the  Son  of  God  from  the  heavens  J  Perhaps 
I  could  give  you  some  explanation  of  what  must  be 
allowed  to  be  a  most  remarkable  fact.  But  for  the  pres- 
ent I  prefer  to  present  it  as  a  problem  for  your  own 
solution.  Meanwhile,  I  must  not  withhold  the  expres- 
sion of  my  conviction,  that  one  reason,  and  the  main 
one,  of  the  Church's  marked  and  general  declension  in 
love  and  power  is  this  very  darkening  of  the  primitive 
hope  of  her  Lord's  return.  She  is  waiting  for  very 
many  things,  dear  brethren,  but  not  for  Christ  ; — for 
the  multiplication  of  railroads  and  telegraphs,  and  Tracts 
and  Bibles,  and  churches,  and  ministers,  and  mission- 
aries ;  for  the  opening  of  all  lands  to  these  and  other 
means  and  instrumentalities  of  a  Christian  civilization  ; 
and  for  the  descent  from  heaven,  to  render  these  agen- 
cies universally  effectual,  of  Christ's  Spirit  ;  but  ?iot, 
mark  you,  for  Christ  Himself  In  a  word,  she  is  waiting 
for  the  Millennium  ;  but  still  it  must  be  a  Millennium 
without  Christ^-a  Millennium  of  merely  spiritual  influ- 
ence, not  of  Christ's  own  personal  presence  and  power 
to  restore  all  things — to  make  all  things  new.  And  yet 
says  Calvin  :  '  Whosoever  would  persevere  in  the  course 
of  a  holy  life,  let  him  apply  his  whole  mind  to  the  hope 
of  Christ's  coming.'  ^  And  in  all  Calvin's  writings  I 
know  not  of  a  truer  or  wiser  word  than  that, 

'  '  Ergo   quisquis   in   vitae   sanctae    cursu  perseverare  volet,  totarn 
inentem  applieet  ad  speni  adventns  Christi.' 


80  LECTURES      .J  [LECT.IV. 

5.  In  the  fifth  place,  let  us  not  forget,  even  amid  the 
noise  of  national  and  international  j'lbilee,  that  God  has 
His  own  unsettled  controversy  with  this  world,  and  that 
for  the  ungodly  nations,  for  degenerate  Christendom, 
for  unfruitful  professors,  for  all  who  amid  gospel  privi- 
leges and  opportunities  still  *  know  not  God,  and  obey 
not  the  gospel  of  our  Lord  Jesus  Christ,'  ^  there  is 
'  wrath '  in  store  ;  yea,  that  this  wrath  is  '  coming  '  even 
DOW — is  even  now  on  the  road — the  Divine  justice  being 
never  for  a  moment  weary  or  asleeji,  but,  at  however 
slow  a  pace,  and  by  whatever  secret  and  circuitous 
paths,  advancing  continually,  with  no  single  step  back- 
ward, nearer  and  still  nearer  to  its  prey.     And 

6.  Finally,  remember,  dear  hearers,  that  He  for  whom 
we  are  to  wait  is  the  '  same  Jesus,'  ^  who  now,  by  His 
death  and  resurrection  from  the  dead,  delivers  His 
people  both  from  sin  and  from  wrath.  Only,  there- 
fore, as  we  share  in  the  present  deliverance  by  dying 
with  Christ,  and  rising  again  with  Him  '  after  the  power 
of  an  endless  life,'"  can  we  safely  indulge  the  hope  of 
sharing  in  the  blessedness  and  glory  of  the  final  reunion 
of  His  friends. 

'2Thess.  1:8.  'Acts  1:11.  ^  Heb.  7  :  16. 


:/0 


LECTURE    V. 

I.  Thess.  2  : 1-4. — '  For  yourselves,  brethren,  know  our  entrance 
in  inito  you,  that  it  was  not  in  vain :  but  even  after  that  we  had 
suffered  before,  and  were  shamefully  entreated,  as  ye  know,  at 
Philippi,  we  were  bold  in  our  God  to  speak  unto  you  the  gospel 
of  God  with  much  contention.  For  our  exhortation  was  not  of 
deceit,  nor  of  uncleanness,  nor  in  guile ;  but  as  we  were  allowed 
of  God  to  be  put  in  trust  with  the  gospel,  even  so  we  speak ;  not 
as  pleasing  men,  but  God,  w^hich  trieth  our  hearts.' 

In  the  preceding  chapter  the  Apostle  had  spoken 
generally  of  the  character  of  his  own  ministry  at  Thes- 
salonica,  and  of  the  great  result  which  had  followed  in 
the  formation  in  that  city  of  an  exemplary  and  influ- 
ential church.  In  the  chapter  now  before  us  the  same 
topics  are  resumed,  and  treated,  the  former  of  them 
especially,  at  length  and  in  detail.  The  first  twelve 
verses  are  occupied  with  a  description  of  Paul's  preach- 
ing, and  other  evangelical  labours  ;  the  next  four  verses, 
with  an  account  of  the  Thessalonians'  reception  of  the 
word,  and  of  their  sufferings  for  its  sake. 

There  is  some  doubt  as  to  the  connection  indicated  by 
the  introductory  word  'for.''     I  understand  it  in   this 
way  : — The  writer  had  just  been  saying  (ch.  1 :  9,  10) 
6 


82  LECTURES    ON  [LECT.  V. 

that  every  where  the  people  of  God  were  speaking  of  the 
manner  and  the  consequences  of  his  labours  at  Thessa- 
lonica.  'But,'  says  he  now,  'with  regard  to  , the  first 
point — to  wit,  the  spirit  and  methods  of  my  ministry — I 
can  summon  still  more  competent  witnesses.  As  I  have 
already  appealed,  so  1  again  appeal,  to  yourselves. 
Foi'  ye  yourselves  know,  brethren,  our  entrance  unto 
you,  &c.' 

Every  one  familiar  with  Paul's  writings  and  discourses 
is  aware,  that  it  is  not  an  uncommon  thing  for  him  to 
talk  a  good  deal  about  himself.  In  particular,  he  is  very 
apt  to  descant  on  the  authority  of  his  office,  and  the 
fidelity  with  which  he  discharged  it.  All  this,  however, 
from  no  spirit  of  vain  glory,  but  simply  in  his  anxiety 
about  the  success  of  the  gospel  itself.  You  must 
remember  that  the  honour  and  credit  of  the  gospel  were 
much  more  closely  identified  with  the  character  and 
reputation  of  the  Apostles,  than  is  true  nowadays  in 
the  case  of  the  ordinary  pastors  and  teachers  of  the 
Church.  Not  merely  were  the  former  interpreters  of 
the  Divine  word  ;  they  were  also  themselves  authorita- 
tive, though  secondary,  fountains  of  the  Christian  doc- 
trine and  discipline  ;  delivering  to  us  what  they  received 
directly  from  the  Lord.  According  to  the  estimation, 
therefore,  in  which  they  were  held,  would  be  in  a  great 
measure  the  reception  of  their  message.  It  was  in  this 
respect  with  Paul  somewhat  as  it  had  been  with  his 
Master,  who,  though   He    'received   not  honour  from 


CH.  2:1-4.]  FIRST    T  HE  SS  ALO  NI A  N  S  .  83 

men,'^  was  yet  by  no  means  indifferent  to  the  opinion 
of  those  around  him.  *  Whom  do  men  say  that  I 
the  Son  of  man  am  ?  .  .  .  .  Whom  say  ye  that  I  am  ? '  ^ 
The  answer  to  this  question  involved  eternal  interests. 
And  in  like  manner  the  young  faith  of  the  Thessalo- 
nians  might  well  be  strengthened,  as  often  as  they 
recalled  to  mind  the  amazing  illustration  of  the  grace 
and  power  of  God,  witli  which  they  had  been  favoured 
in  the  person  and  work  of  their  great  teacher. 

It  deserves  also  to  be  noticed  that,  even  while  for  these 
reasons  thus  frequently  indulging,  under  the  impulse 
of  present  feeling  or  of  temporary  conflicts,  in  self- 
assertion  and  self-vindication,  the  Apostle  was  at  the 
same  time  led  to  furnish,  for  the  guidance  and  warning 
of  all  future  generations,  the  most  vivid  and  affecting 
portraitures  of  whatever  constitutes  and  adorns  the  true 
servant  of  Christ  and  the  Church.  Alas,  that  Church 
history  should  be,  to  so  frightful  an  extent,  but  a  record 
of  our  failure  to  copy  so  bright  an  example  ! 

"  Ye  yourselves  know,  brethren,  our  entrance  unto  you, 
that  it  was  not  vai?iJ  ^  1  have  said  that  the  first  twelve 
verses  are  taken  up  with  an  account  of  the  apostolic 
ministry  at  Thessalonica.  Now,  unless  this  very  first 
clause  is  an  exception,  and  the  only  one,  to  that  arrange- 
ment, what  the  writer  denies  is,  not  so  much  that  his 
labours  had  been  in  vain,  Jr'uitless,  useless,  as  that  in 
themselves  they  had  been  vain,  idle,  unsubstantial,  empty 

'  John  5  :  41.  '  Matt.  16  :  13,  15.  '  Kevrj. 


84  LECTURESON  [LECT.  V. 

of  all  human  earnestness,  and  of  Divine  truth  and  force. 
Says  Calvin,  they  were  '  not  empty,  as  ambitious  men 
make  much  pompous  display,  when  there  is  nothing 
substantial  about  them  :  for  empty  is  here  the  opposite 
oiefficie7it.^^  Or,  as  another  old  commentator  ^  expresses 
the  same  idea  :  '  Something  empty  is  meant,  with  noth- 
ing in  it  solid,  true  and  firm,  and  that  not  merely  in  the 
result,  but  also  not  eten  in  the  process.'  It  is  worth 
noting,  that  the  earliest  English  version  of  the  Bible — 
that  of  Wiclif  from  the  Vulgate — has  in  this  place 
just  what  I  propose,  '  was  not  vain'';  and  that  what  was 
called  the  Bishops '  Bible— the  one  to  which  our  Transla- 
tors were  required  in  general  to  conform — has  this  com- 
ment in  the  margin  :  '  Not  in  outward  show  and  in 
pomp,  but  in  travail  and  in  the  fear  of  God.' 

Observe,  then,  that  Paul's  entrance  was  no  easy,  ran- 
dom, careless  matter^ — not  at  all  an  affair  of  rhetoric  or 
ostentation — no  holiday  diversion,  or  intellectual  pas- 
time, or  weekly  entertainment  of  a  respectable  sort. 
On  the  contrary,  it  was  a  fact  of  the  utmost  gravity  for 
him  and  for  that  renowned  city — a  crisis,  an  epoch,  in 
the  history  of  both. 

This  interpretation  is  confi^rmed  ^  by  the  strong,  posi- 

^  *  Non  fuisse  inanem,  ut  ambitiosi  homines  multum  pompa?  ostendunt, 
quum  nihil  habeant  solid! :    nam  Inane  Actuoso  hie  opponitur.' 

^  Musculus  :  '  Rem  significat  vacuam,  nihil  in  se  solidi,  veri  ac  firmi, 
non  modo  in  eflfectu,  sed  et  ne  in  acta  quidem  habentem.' 

'  Chrysostom  :  ovk  dvOpuntv?],  ovde  rj  rvxovoa  :  '  not  of  man,  nor 
at  random.' 

*  Pelagius  :    '  non  est  inanis  sermo,  qui  completur  constantia  pas- 


CH.  2 :  1-4.]  FIRST    TIIESSALONIANS.  85 

tive  contrast  that  is  immediately  subjoined  in  the  second 
verse.  There  he  first  reminds  his  brethren  of  the  cir- 
cumstances that  preceded  his  arrival  among  them.  He 
had  just  been  suffering  for  the  truth,  '  having  suffered 
before,  and  been  shaniefullij  treated,''  or  insulted,  outraged, 
'as  they  knew,  in^  Philqopi.''  He  refers,  of  course,  to 
the  ignominious  scourging  and  imprisonment,  to  which 
he  and  Silas  had  been  subjected,  as  narrated  in  the 
IGth  chapter  of  the  Acts.  And  what  followed?  Did 
those  heralds  of  salvation,  irritated  and  repelled  by 
treatment  so  violent  and  injurious,  at  once  withdraw 
into  Asia,  whence  the  midnight  cry  of  human  danger 
and  helplessness  had  summoned  them  ?  No  ;  pressing 
steadily  forward,  their  very  next  appearance  is  in  the 
capital  of  this  heathen  province.  There,  smarting  still 
from  the  stripes  of  Philippi,  ^  we  were  bold,^  says  Paul, 
'  in  our  God  to  speak  unto  you  the  gospel  of  God  with 
much  contention.^  He  carried  the  same  firm  front 
against  all  opposers,  nor  did  his  tongue  once  falter  in 
the  free,  unreserved  proclamation  of  the  truth.  And, 
moreover,  this  boldness  was  not  that  of  the  mere  natural 
man,  or  the  stubborn  persistency  of  pride.  It  was  the 
heroism  of  faith.  It  sprang  from  the  preacher's  assur- 
ance of  his  own  personal  relations  to  God  as  a 
redeemed  sinner,  and  from  his  consciousness  of  a  Divine 

sionis  ' ;  '  that  is  no  empty  discourse,  which  is  filled  with  the  constancy 
of  suffering.' 

'  vjSptadtvreg  h.  The  Kai  {even)  before  TrponadovTeg  {/lavinff  suf- 
fered before)  is  omitted  by  all  recent  editors,  on  large  authority  of 
Mss.  and  versions. 


86  LECTURES    ON  [LECT.  V. 

strength  strengthening  him  for  the  fulfilment  of  a  Divine 
commission,  in  the  delivery  of  a  Divine  message. 

The  servant  of  Christ  soon  found  the  need  of  these 
supernatural  aids.  The  Jews  of  Thessalonica.  who 
seera  to  have  been  even  unusually  illiberal  and  malig- 
nant, joining  themselves  in  base  league  with  the  vilest 
elements  of  the  mob,  succeeded  in  stirring  up  fresh 
commotions.  And,  while  these  outward  conflicts  had 
no  effect  in  shaking  the  preacher's  intrepidity,  yet,  as  he 
thought  of  the  quarter  whence  they  originated,  and  the 
fatal  issues  for  both  Jew  and  Gentile  to  which  they  ten- 
ded^ they  doubtless  added  not  a  little  to  his  anxiety 
and  inward  agonizing  struggle.  All  this — the  fightings 
without,  and  the  earnest  solicitude  and  fears  within — 
are  included  in  the  '  much  contention,  with '  which,  or, 
in^  which — for  the  phrase  indicates  rather  the  condition 
and  circumstances  of  the  preacher,  than  the  manner  of 
his  preaching — Paul  spake  the  gospel  of  God. 

In  the  third  and  fourth  verses  this  boldness  and  free- 
dom of  utterance  are  still  farther  accounted  for  by  a 
declaration  in  general  terms  of  certain  abiding  charac- 
teristics of  the  apostolic  ministry  ;  and  then  from  the 
fifth  verse  to  the  twelfth  it  is  shown  how  these  character- 
istics manifested  themselves  at  Thessalonica.  By  simply 
substituting  '  is^  for  '  wa&^  in  the  third  verse,  and  '  have 

'  ev  TToXko)  dyujvt.  De  Wette,  Luncmann,  and  A]ford,  res-trict  the 
reference  to  outward  difficulties ;  but  improperly.  See  Col.  2:1; 
1  Tini.  6  :  12;  2  Tim.  4  :  t  ;  where  the  Greek  word  is  the  same. 


CH.2:l-4.]  FIRST     T  H  E  S  S  AL  0  N  I  AN  S  .  87 

heeiH  for  '  luere^  in  the  fourth — changes  clearly  required 
by  the  Greek ^ — the  general  reference  of  both  verses 
becomes  at  once  apparent. 

''For  our  exhortatioii! — the  same  word  '^  is  often  ren- 
dered consolation,  comfort.  Here  it  combines  the  two 
senses  to  express  the  entire  work  of  '  persuading  men,'^ 
or,  as  Bengel  has  it,  '  the  whole  work  of  evangelical 
proclamation,  imbued  with  the  sweetness  of  the  emo- 
tions.'^ '  For  our  exhortation  is  not  of  deceit,  or  delusion!" 
Our  preaching  does  not  come  from^  being  ourselves 
deceived  ;  of  that  our  assurance  is  perfect  and  unwa- 
vering.' And  you  recollect  how  this  confidence  of 
Paul  was  shared  by  his  great  peers.  '  We  have  not 
followed  cunningly  devised  fables,'^  says  Peter.  And 
says  John  :  *  We  have  seen  and  do  testify  that  the 
Father  sent  the  Son  to  be  the  Saviour  of  the  world.' ^ 
Now,  it  is  easy  to  understand,  what  a  tone  of  decision, 
fervour,  and  force,  must  have  been  given  to  the  speech 
of  these  men  by  this  calm  conviction  of  the  truth,  the 
absolute  truth,  of  what  they  uttered. 

'Nm'  of  uncleanness,''  adds  Paul,  thereby  disclaiming 
all  impure  motives   in  the  announcement  of  the  truth 

*  This  verse  being  but  the  negative  side  of  what  is  stated  in  v.  4, 
the  time  of  XaXoviiev  (^toe  speak)  and  of  dedoKijidaiieda  determines 
that  of  the  predicate  supplied  in  v.  3. 

*  napaKXrjoig.  ^  2  Cor.  5:11. 

■"Totum  praeconium  evangelicum,  passionum  dulcedine  linctum.'' 
^  TTXdvTjg — the  same  word  as  in  2  Thess.  2  : 1 1.     hi  7  other  instan- 
ces out  of  8  the  English  Version  has  error/  and  in  that  sense  it  is  now 
commonly  understood  here  also. 

"  6K.  '  2  Pet.  1  :  IC).  M  John  4:14. 


88  LECTURES    ON  [LECT.  V. 

itself.  It  was  not  '  the  lust  of  the  flesh,  and  the  lust  of 
the  eyes,  and  the  pride  of  life' ^ — no  wish  to  gratify  any 
evil  propensity  of  our  defiled  nature — that  impelled 
him  onward. 

^Nor  in  guile.''  As  the  motives  of  his  ministry  were 
pure,  so  its  methods  were  simple  and  sincere.  Himself 
persuaded  of  the  truth  and  infinite  importance  of  that 
which  he  declared  to  others,  and  having  no  sinister  de- 
signs of  his  own  to  accomplish  by  it,  he  utterly  abjured 
all  the  tricks  and  stratagems  of  impostors — '  the  sleight 
of  men' — their  dice-playing  and  gambling  frauds,  as  the 
word  properly  denotes — '  and  cunning  craftiness,  where- 
by they  lie  in  wait  to  deceive.'^  He  was  not  at  all  am- 
bitious of  a  reputation  for  over-dexterous  management, 
or  for  the  ability  to  carry  his  point  by  the  underhand 
surprises,  and  paltry  manoeuvres,  of  the  pettifogger. 
Or  as  he  expresses  himself  in  writing  to  the  Corinthians  : 
'  We  have  renounced  the  hidden  things  of  dishonesty, 
not  v/alkuig  in  craftiness,  nor  handling  the  word  of  God 
deceitfully.  .  .  .  For  we  are  not  as  many,  which  cor- 
rupt'— deal  as  hucksters  with—''  the  word  of  God,'^ 

And  here  again  you  perceive  how  '  a  conscience'  thus 
'void  of  offence  toward  God  and  toward  men''^  must 
have  infused  vigour  and  animation  into  the  apostolic 
address.  As,  on  the  one  hand,  '  conscience  makes 
cowards  of  us  all,'  so,  on  the  other,  'the  righteous  are 
bold  as  a  lion.'^ 

'  1  John  2:16.  '  Eph.  4  :  14  (Kvfida). 

'  2  Ce  r.  4  :  2 ;  2  :  17  {Ka-ifA£vovTeq).   *  Acts  24  :  IG.    *  Prov.  28  :  1 


CH.  2:1-4.]  FIRST     TIIESSALONIANS.  89 

Pass  now  to  the  fourth  verse,  and  you  will  there  find 
the  direct  contrast,  or  positive  complement,  of  the 
negative  statements  of  the  third  :  'But  as  we  have  been 
allowed- — not  in  the  sense  oi  permitted :  but  as  our 
Lord  said  to  the  Jews,  '  Ye  allow  the  deeds  of  your 
fathers,'  that  is,  ye  sanction  them^  approm  of  them,  so  here  : 
as  we  have  been  approved  by  God  to  be  intrusted  ivith  the 
gospel ;^ — not  that  Paul  meant  for  one  moment  to  lay 
claim  to  any  original,  independent  worthiness  or  suffi- 
ciency of  his  own  for  a  trust  so  sacred,  so  precious. 
Whatever  w^orthiness  or  sufficiency  God  found  in  him, 
God  first  put  in  him.  '  Not,'  says  he,' '  that  we  are  suf- 
ficient of  ourselves  to  think  any  thing  as  of  ourselves  ; 
but  our  sufficiency  is  of  God  ;  who  also  hath  made  us  able 
ministers  of  the  new  testament.'  ^  And  in  like  manner, 
when  he  writes  to  Timothy  :  *  I  thank  Christ  Jesus  our 
Lord,  who  hath  enabled  me,  for  that  He  counted  me 
faithful,  putting  me  into  the  ministr}','^  he  just  as  little 
there  forgets,  or  denies,  that  '  by  the  grace  of  God  he 
was  what  he  was.'  * 

'As,''  then,  'we  have  been  approved  by  God  to  be 
intrusted  with  the  gospel,  even  so  we  speak, ^  in  a  way 
befitting  this  Divine  approval,  and  the  solemnity  of  the 
commission.  'As  of  sincerity,  as  of  God,  in  the  sight 
of  God  speak  we  in  Christ ;'  ^ — '  speaking  the  truth  in 
love  ;'  ^  and  only  '  by  manifestation   of  the  truth  com- 

'  dedoKifidaneda  vtto  tov  Qtov  TTLarevdrjvai. 
^2Cor.  3:5,  0.  M  Tim.  1  :  12.  MCor.  loilO. 

^2  Cor.  2:17.  «Eph.  4:15. 


90  LECTURES    ON  [LECT.  V. 

mending  ourselves  to  every  man's  conscience  in  the 
sight  of  Gocl;'^ — '  jiot,^  therefore,  '  as  iileasing  men;^ 
not  as  making  that  our  object,  and  sacrificing  to  it  the 
honour  and  rights  of  Him  that  sent  us,  and  the  truth, 
or  even  the  explicitness,  of  His  message.  There  was 
much  in  the  gospel,  Paul  knew,  that  must  be  displeas- 
ing to  men.  Its  holiness,  its  mysteries,  its  humbling 
disclosures  of  our  utter  ruin  and  helplessness,  the 
unbending  severity  of  the  law,  yea,  the  absolute  free- 
ness  of  grace  itself,  and  of  all  its  gifts,  pardon,  right- 
eousness, and  eternal  life, — these  are  '  the  things  of 
the  Spirit  of  God,'  which  'the  natural  man  receiveth 
not;^ 

The  temptation  is  thus  great,  and  the  poor  human 
nature  of  us  ministers  is  in  continual  danger  of  yielding 
to  it, — nay,  one  notable  instance,  at  least,  is  on  record, 
when  one  of  Christ's  greatest  Apostles  fell  before  it, — 
the  temptation,  I  mean,  to  lessen  our  own  personal 
difficulties,  and  facilitate  and  extend  our  mere  private, 
personal  acceptance  and  influence  in  the  community, 
by  a  concealment,  or  modification,  of  the  heavenly 
doctrine.  Against  this,  however  it  might  cloak  itself 
under  the  cowardly  pleas  of  a  false  expediency,  Paul 
ever  maintained  a  watchful  jealousy  over  himself.  To 
the  churches  of  Galatia,  which  had  '  received  him  as  an 
angel  of  God,  even  as  Christ  Jesus,'  he  afterwards  had 
occasion  to  address  that  affecting  inquiry:  'Am  I 
therefore  become  your  enemy,  because  I  tell  you  the 
'2  Cor.  4:2.  '1  Cor.  2:14. 


CH.2:l-4.]  FIRST     T  H  E  S  S  A  L  0  NI  A  N  S  .  91 

truth  ?'^  But  not  even  to  regain  their  favour,  would 
he  abate  one  jot  or  tittle  of  his  unpalatable  teaching. 
'For,'  says  he  in  the  same  letter,  'do  I  now  persuade' 
— that  is,  seek  at  all  hazards,  and  as  my  main  object, 
to  conciliate  the  favour  of — '  men  or  God  ?  or  do  I 
seek' — in  a  debased,  unscrupulous,  selfish  spirit — 'to 
please  men  ?  for  if  I  3'et  pleased  men' — if  that  were 
what  1  made  my  business — '  I  should  not  be  the  servant 
of  Christ.'""  So  Christ  Himself  taught  us  :  ^Iso  servant 
can  serve  two  masters  :  for  either  he  will  hate  the  one, 
and  love  the  other  ;  or  else  he  will  hold  to  the  one,  and 
despise  the  other.  Ye  cannot  serve  God  and  Mam- 
mon."^ It  is  but  another  application,  brethren,  of  the 
same  principle  to  say,  that  a  minister  of  the  gospel 
cannot  serve  Christ  and  popularity.  A  faithful  minister, 
indeed,  may  be  popular,  and  never  can  be  indifferent 
about  securing  for  himself  the  affection  and  confidence 
of  those  amongst  whom  he  labours,  just  as  a  true 
servant  of  God  may  be  a  rich  man,  and  may  have  used 
all  dilio-ence  in  business  to  become  so.  But  as  in  the 
latter  case  Mammon  is  not  the  master,  to  dictate  and 
control,  to  reward  or  punish,  so  neither  in  the  former 
case  is  popularity.  In  both  cases  the  one  Master  is  in 
heaven  ;  and  that  Master  is  God. 

'  As  we  have  been  approved  hy  God  to  he  intrusted  with 
the  gospel,  even  so  we  speak;  not  as  2:)leasing  men,  hut 
God  which  trieth'' — or  jnoveth;  the  word  is  the  samiC  as 
in  the  first  clause — 'who  proveth  our  hearts.^     'After 

1  Gal.  4:14,  IG.  =  Gal.  1:10.  ^  Matt.  G  :  24. 


92  LECTURES     ON  [LECT.  V. 

all,'  as  if  he  had  said,  'men  look  on  the  outward 
appearance,  and  by  that  only  can  they  judge  of  us  ;  as 
by  the  plainness,  and  tenderness,  and  urgency  of  our 
mode  of  dealing  with  them  ;  by  the  zeal,  and  abun- 
dance, and  effectiveness  of  our  efforts  for  their  good  • 
and  by  the  apparent  consistency  and  sanctity  of  our 
life.  But  the  Lord  seeth  not  as  man  seeth.  Beyond 
all  these  outward  manifestations,  or  it  may  be  disguises, 
the  Lord  looketh  on  the  heart ;  ^  and,  through  the 
windings  and  mazes  of  that  otherwise  inscrutable  laby- 
rinth, His  e3^es  of  flame  shine  like  the  lightning,  but 
with  enduring  gaze,  into  its  innermost  recesses — to  the 
very  fountain-head,  be  it  pure,  or  be  it  polluted,  whence 
flow  the  issues  of  life.  Oh  then,  that,  in  speaking 
God's  word  to  men,  we  may  please  God!  From  Him 
alone  this  word  of  salvation  came.  By  Him  alone  have 
we  been  intrusted  with  it.  To  Him  alone,  the  all-see- 
ing, infallible,  impartial  Judge,  must  we  finally  render 
our  account.  And  only  in  His  hand  is  the  beaming 
crown,  our  exceeding  great  reward.' 

Behold,  then,  dear  brethren,  in  conclusion,  how  great 
a  thing  the  gospel  is,  and  what  great  things  have  been 
said  of  it,  and  suffered  for  it,  in  other  days.  It  is  '  the 
gospel  of  God.'  God  is  the  Author  of  it.  God  is  the 
Sender  of  it.  God  is  the  Avenger  of  it.  And  remem- 
ber, that,  however  feeble  and  unworthy  tlie  ministration 
of  it  under  which  you  sit,  it  is  still  the  same  gospel  that 

'1  Sam.  16-7. 


CH.  2:1-4.]  FIRST    THESSALONIANS.  93 

Paul  preached,  and  the  Thessalonians  received,  and 
now  it  comes  to  you,  laden  and  enforced,  not  only  by 
the  Divine  authority  and  sanction,  but  by  the  expe- 
rience also  and  testimony,  living  and  dying,  of  all  the 
past  generations  of  the  Church, 

Nor  ought  I  to  wish,  brethren,  to  hide  myself,  even 
in  your  presence,  from  the  instruction,  and  warning, 
and  reproof,  that  sound  evermore  from  the  grave  of 
Paul  to  all  who  'take  part  of  this  ministry.'^  Much 
rather,  as  called  of  God  and  God's  people  to  dispense 
to  you  Paul's  gospel,  would  I  love  to  linger  within  the 
glory  of  his  example — following  him,  as  he  followed 
Christ — and  to  be  thereby  at  once  humbled  and  quick- 
ened. Help  me,  oh  my  friends,  by  your  prayers,  that, 
whensoever  and  howsoever  it  may  please  God  to  termi- 
nate my  labours  among  you,  Paul's  boast,  Paul's  joy, 
may  be  mine  :  '  Our  rejoicing  is  this,  the  testimony  of 
our  conscience,  that  in  simplicity  and  godly  sincerity, 
not  with  fleshly  wisdom,  but  by  the  grace  of  God,  we 
have  had  our  conversation  in  the  world,  and  more 
abundantly  to  you-ward.' "' 

^  Acts  1:25.  ''2  Cor.  1:12 


LECTURE  YI. 

I.  Thess.  2  :  5-8. — '  For  neither  at  any  time  used  we  flattering 
words,  as  ye  know,  nor  a  cloak  of  covetousness ;  God  is  witness  : 
nor  of  men  sought  we  glory,  neither  of  you,  nor  i/et  of  others, 
when  we  might  have  been  burdensome,  as  the  apostles  of  Christ. 
But  we  were  gentle  among  you,  even  as  a  nurse  cherisheth  her 
children:  so  being  affectionately  desirous  ofyou,  we  were  willing 
to  have  imparted  unto  you,  not  the  gospel  of  God  only,  but  also 
our  own  souls,  because  ye  were  dear  unto  us.' 

At  the  beginning  of  this  chapter  the  Apostle  again 
reminds  the  Thessalonian  brethren  of  the  freedom,  and 
boldness,  and  patient  earnestness,  with  which  he  had 
spoken  the  gospel  to  them  at  the  first.  And  having  in 
the  third  and  fourth  verses  asserted  in  general  terms 
the  truth  of  his  doctrine,  the  purity  of  his  motives,  and 
the  simplicity  and  godly  sincerity  of  his  ministerial 
methods,  he  now  proceeds  to  show  in  detail,  under  the 
form  of  a  continuous  appeal  to  the  church  and  to  God, 
how  these  characteristics  had  developed  themselves  in 
the  capital  of  Macedonia. 

First,  speaking  negatively,  he  disclaims  having  at- 
tempted to  win  his  way  among  them  by  dint  of  jiattery; 
and  this  is  introduced  in  immediate  connection  with 
what  he  had  just  been  saying  about  pleasing  God,  and 


CH.2:5-8.]  FIRST     THESSALONIANS.  95 

not  men.  Paul  knew  perfectly  well  that,  as  there  is  no 
more  obvious  or  common,  so  neither  is  there  any  more 
effective  way  of  pleasing  men,  than  by  flattering  them. 
And  the  modes  of  doing  it  are  very  various,  and  of  a 
more  or  less  delicate  and  crafty  sort,  to  men's  faces,  or 
behind  their  backs.  You  can  flatter  them  on  the  ground 
of  their  own  personal  qualities  or  performances,  or 
through  their  families,  or  as  members  of  society,  or  of 
the  commonwealth,  or  in  regard  to  their  religious  char- 
acter, and  prospects  for  eternity. 

Now  to  notliing  of  all  this  had  Paul  condescended. 
^For  neither  at  amj  time  used  we  flattering  words^  —  words^ 
or  speech,  of  flatter!/^  —  'as  ye  know^  He  had  found 
the  Thessalonians  '  walking  as  other  Gentiles  walked, 
in  the  vanity-  of  their  mind,'^  and  how  had  they  been — 
not  flattered — but  startled  and  dismayed,  when  the  ser- 
vant of  the  living  and  true  God  suddenly  poured  the 
light  of  heaven  on  the  darkness  and  desolations  of  ages! 
'  As  he  reasoned  of  righteousness,  temperance,  and 
judgment  to  come ' — the  coming  wrath  of  God  on  all 
ungodliness  and  unrighteousness  of  men  —  not  onl}^  had 
they,  like  Felix,  '  trembled '  ^  under  the  convictions  of 
their  own  consciences,  but  in  their  utter  helplessness, 
and  self-loathing,  and  despair,  many  poor  idolaters  had 
beset  the  preacher  with  the  Philippian  cry  :  '  What  must 
we  do  to  be  saved  ?'  ^  And  then  Paul  told  them  the 
amazing  story  of  what  had  transpired  but  a  few  years 
before,  right  across  there  in  Syria.     He  proclaimed  the 

'  Aoyo)  KokaKEiag.      ■  Eph.  4:17.       ^  Acts  24  :  2o.      *  Acts  IG  :  30. 


96  LECTURES    ON  [LECT.  VI. 

name  of  Jesus,  as  the  only  '  name  under  heaven  given 
among  men,  whereby  we  must  be  saved  '^ — Jesus,  God's 
own  Son,  'dehvered  for  our  offences,  and  raised  again 
for  our  justification,'^  and  once  more,  and  shortly,  to 
'  be  revealed  from  heaven  with  His  mighty  angels,  in 
flaming  fire,'^  and  in  the  glory  of  His  kingdom.  Such 
had  been  the  apostolic  gospel.  The  Thessalonians 
heard  it,  believed  it,  and  were  saved.  But  there  was 
nothing  in  all  this,  in  the  substance  of  it  or  in  the  man- 
ner of  it,  in  the  least  fitted  to  flatter  them  ;  but  every 
thing,  'as  they''  well  'knew,''  to  confound,  and  humble, 
and  subdue. 

'Nor  a  cloak  of  covetousness,^  adds  Paul ;  nothing  that 
he  said  or  did  had  been  intended  to  cloak — cover — dis- 
guise—  a  covetous  spirit ;  and,  since  this  was  a  point  of 
which  others  could  less  safely  judge  than  of  the  tone  of 
his  public  addresses,  he  here  makes  his  appeal  to  the 
Searcher  of  hearts  :  '  nor  a  cloak  of  covetousness,  God  is 
witness.''  It  was  a  point,  moreover,  on  which  the  gen- 
erous nature  of  the  great  Apostle  ever  felt  pecuharly 
sensitive.  '  I  have  coveted  no  man's  silver,  or  gold,  or 
apparel,''*  he  exclaims,  in  addressing  the  elders  of  Ephe- 
sus.  And  in  writing  to  the  Corinthians :  '  I  seek  not 
yours,  but  you.  .  .  .  Did  I  make  a  gain  of  you  by  any 
of  them  whom  I  sent  unto  you?'^  Such  being  the 
bearing  of  the  man  himself  in  this  matter,  it  is  very 

'  Acts  4:12.     '  Eotii.  4  :  25.      ^  2  Thess.  1  :  7,  8.     *  Acts  20 :  33. 
5  2  Cur.  12:  14,  17. 


CH.  2:5-8.]  FIRST     T  II  E  S  S  A  L  0  NIxV  N  S  .  97 

natural  to  find  him  insisting  three  times  over  in  the 
Pastoral  Epistles,  as  Peter  also  in  his  First  Epistle,  ^  that 
a  bisliop  or  a  deacon  of  the  Church  must  he  '  not 
greedy  of  filthy  lucre  .  .  .  not  given  to  filthy  lucre  ;' 
whereas  of  the  false  teachers  foretold  as  to  arise  in  the 
history  of  Christendom,  who  should  *  privily  bring  in 
damnable  heresies,'  this,  according  to  the  latter  Apostle, 
was  to  be  one  of  the  most  prominent  characteristics  : 
'  And  through  covetousness  shall  they  with  feigned 
words  make  merchandise  of  you.'  ^  Now,  as  Paul  in 
preaching  the  gospel  had  no  such  aim,  he  waS'  under 
the  less  temptation  to  employ  such  arts. 

'  Nor  of  men  sought  we  glonj,  neither  from  you  nor 
from  others  J  ^ 

On  this  the  greatest  of  the  Greek  Fathers  remarks : 
'  He  says  not  that  they  were  dishonoured,  nor  that  they 
did  not  obtain  honour — which  were  to  have  reproached 
them — but  that  they  did  not  seek  it.'^  The  emphasis, 
however,  is  properly  extended  by  another  to  the  words, 
'of  men  J  'For,'  says  he,  'the  glory  that  is  from  God 
they  both  sought  and  received.'  ^  But,  as  the  clause  is 
arranged  in  the  original,  it  seems  to  me  to  suggest  still 
a  third  idea,  thus  :  '  Nor  sought  we  of  men  glory  ;' — glory 
was  not  what  we  sought  of  men.     We  sought  of  them 

^  1  Tim.  3  :  3,  8  ;  Tit.  1:7;  1  Pet.  5:2.  ^2  Pet.  2:1,3. 

^  a~o  .  .  .  dno. 
^Cbrj'sostom :  ovk  eIttsv  on  rjTLndadTjuev,  ov6e  on  ovk  drreXavaa 
uev  TtjUT/f ,  oTTsp  Tjv  bvEidi^ovTog  avrovg  •  aAA',  ovk  e/^rjrijoafiev. 
^  Oecumenius  :  rijv  yap  Ik  Qeov  kqX  t^riTOVv  Koi  i?.dfi(3avov. 


98  LECTURES    ON  [LECT,  VI. 

faith  in  our  message,  and  thankful  submission  and  lov- 
ing loj'alty  to  Him  who  sent  us. 

The  rest  of  the  verse  has  been  understood  in  two 
ways.  '  When  we  might  have  been  burdensome  as  Chrisfs 
apostles ;''^ — burdensome,  that  is,  either  specially,  in  the 
assertion  of  our  right  to  be  supported  by  those  to  whom 
we  ministered  ;  or  else  generally,  in  the  continual  and 
unrestrained  exhibition  of  our  apostolic  dignity  and 
authority.  Of  these  senses  the  former  comes  distinctly 
into  view  at  the  9th  verse,  and  is  much  less  suited  to 
the  immediate  context  than  the  latter,  which,  accord- 
iugly,  is  preferred  by  the  majority  of  interpreters,  an- 
cient and  modern.  You  will  find  it  indicated  on  the 
margin  of  your  English  Bible  by  the  substitution  of  the 
words,  'used  authority,''  for  the  words,  'been  burden- 
some.^ And  then  the  writer  is  to  be  understood  as  say- 
ing, that  he  had  not  sought  glory  of  men — that  he  had 
not  laboured  to  impress  with  awe  the  minds  either  of  his 
brethren,  or  of  their  neighbours — by  a  careful  putting 
forth  of  all  the  legithnate  gravity,  all  the  possible  stern- 
ness and  peremptoriness,  of  the  apostolic  office.  On  the 
contrary,  as  the  sequel  shows,  his  gentleness  had  been 
equal  to  his  courage  and  his  fidelity. 

But,  before  leaving  the  negative  statements  of  the 
5th   and   6tli  verses,  and  passing   on  to   their  positive 
counterpart  in  what  follows,  let  it  be.  confessed  with 
^Xpcarov  dirooroXoi. 


CH.  2:5-8.]  FIRST     THESSALONIANS.  99 

shame,  that,  when  the  sacred  writer  there  speaks  of 
flattering  hps,  of  covetousness,  and  vain  glory,  and 
denies  that  his  own  work  at  Thessalonica  had  been  viti- 
ated by  any  of  these  things,  he  at  the  same  time  detects 
and  exposes  what  soon  proved  to  be  main  fomitains  of 
evil  to  the  Church  of  Grod.^  Nor  is  Christendom  even 
yet  allowed  to  forget  this  tendency  of  a  corrupted  clergy 
to  gather  into  their  own  hands,  and  around  the  altars 
of  the  faith,  the  strength,  and  wealth,  and  splendour  of 
nations.  It  is  true  that  in  the  free,  unendowed  churches 
of  our  own  land  there  is  not  a  great  deal  to  tempt  the 
avarice,  or  the  ambition,  of  a  poor  and  dependent  minis- 
try. The  danger  with  us  rather  is,  that  for  the  sake  of 
a  merely  outward  professional  success,  or  a  conspicuous 
position,  or  simply  to  keep  ourselves  and  our  families 
in  bread,  the  Pulpit  shall  become  the  obsequious  slave 
and  cunning  flatterer  of  the  Pew,  promptly  and  eagerly 
setting  its  little  sail  to  every  popular  breeze  that  may 
be  blowing,  no  matter  whence  or  whither.  Still  you 
perceive,  that  even  this  statement  of  the  case  by  no 
means  exempts  the  American  pastor  from  the  possible 
taint  of  those  baneful  passions.  In  fact,  there  is  no  sit- 
uation in  life,  high  or  low,  in  which  every  evil  princi- 
ple of  our  nature  will  not  find  scope  for  its  own  indul- 
gence. The  beggar  on  the  dunghill  may  be  a  miser  ; 
Diogenes  a  lordly  despot  in  his  tub. 

'  Calvin  :  *  Quia  ubi  regnat  avaritia  aut  amhitio,  sequiintur  innume- 
rae  corruptelae,  ac  totus  homo  in  vanitatem  eflluit :  duo  enim  sunt  isti 
fontes  ex  quibus  manat  totius  ministerli  corruptio.' 


100  LECTURES    ON  [LECT.  VI. 

And  now  let  us  advance  in  the  exposition.  '  But  we 
were  gentle  among  you'' — more  literally,  were  found  ^ 
geiitle  in  the  midst  of  you?  Here  we  have  another  in- 
dispensable qualification  of  every  '  able  minister  of  the 
New  Testament.'  ^  It  is  the  spirit  of  the  good  Shepherd 
Himself,  of  whom  Isaiah  had  prophesied  that  '  He  should 
not  cry,  nor  lift  ujd,  nor  cause  His  voice  to  be  heard  in 
the  street.  A  bruised  reed  shall  He  not  break,  and  the 
smoking  flax  shall  He  not  quench  ....  He  shall  feed 
His  flock  like  a  shepherd  ' — one  of  the  gentlest  of  hu- 
man relations  : — '  He  shall  gather  the  lambs  with  His  arm, 
and  carry  them  in  His  bosom,  and  shall  gently  lead  those 
that  are  with  young.' "*  Similar  to  this  had  been  His 
own  language  by  Ezekiel :  '  I  will  feed  my  flock,  and  I 
will  cause  them  to  lie  down,  saith  the  Lord  God.  I  will 
seek  that  which  was  lost,  and  bring  again  that  which 
was  driven  away,  and  will  bind  up  that  which  was 
broken,  and  will  strengthen  that  which  was  sick.'^  What 
a  vivid  portraiture,  brethren,  is  afforded  by  these  pro- 
phetic descriptions,  of  '  the  meekness  and  gentleness  of 
Christ'!^  When  in  the  fulness  of  time  He  appeared 
among  us  in  the  form  of  a  servant,  who  cannot  recog- 
nize the  voice  that  had  thus  spoken  to  the  heart  of  the 
ancient  Church  ?  '  I  am  the  good  Shepherd  :  the  good 
Shepherd  giveth  His  life  for  the  sheep.''  ^  '  Come  unto 

'  eyevrjd7]ftev,  as  in  ch.  1  :  5. 

^  ev  jxeaco  vjj.o)V.    Bengel :  '  Sicut  gallina  pullis  circumdata'  :  '  like  a 
hen  surrounded  by  her  cliiekens.' 

3  2  Cor.  3:0.         "  Is.  42  :  2,  3  ;  40  :  11.  ^  Ez.  34  :  15,  16. 

«  2  Cor.  10:1.       'John  10:  11. 


CH.2:5-8.]  FIRST    T  HE  S  S  A  LO  NI A  N  S  .  101 

me,  all  ye  that  labour  and  are  heavy  laden,  and  I  will 
give  you  rest.  Take  my  yoke  upon  you,  and  learn  of 
me  ;  for  I  am  meek  and  lowly  in  heart :  and  ye  shall 
find  rest  unto  your  souls.  For  my  yoke  is  easy,  and 
my  burden  is  light.'  ^ 

Now  this  same  spirit  He  requires  in  the  under-shep- 
herds,  and  authorizes  no  man  to  undertake  the  office  of 
feeding  His  sheep  and  His  lambs,  in  whose  breast  dwells 
not  the  sway  of  love.  '  The  servant  of  the  Lord  must 
not  strive  5  but  be  gentle  unto  all  men,  apt  to  teach, 
patient,  in  meekness  instructing  those  that  oppose 
themselves  ;  if  God  peradventure  will  give  them  repent- 
ance to  the  acknowledging  of  the  truth  ;  and  that  they 
may  recover  themselves  out  of  the  snare  of  the  devil,  who 
are  taken  captive  by  him  at  his  will' "  Gentleness  is  an 
essential  characteristic  of  'the  wisdom  that  is  from 
above  ; '  ^ — one  of  those  '  fruits  of  the  Spirit '  ^  which 
all  behevers  are  bound  to  exhibit.  But  on  the  preacher 
of  the  word  the  cultivation  of  this  grace  is  especially 
incumbent,  not  only  as  he  is  charged  to  '  be  an  example 
to  the  believers'  ^  in  all  things,  but  also  because,  as  the 
Apostle  teaches  in  the  passage  I  have  just  recited,  it 
will  be  found  most  helpful  to  him  in  the  right  discharge 
of  the  duties  of  his  office.  In  his  case,  indeed,  there  is 
no  moral  quality  more  obligatory  or  more  becoming, 
when  he  considers  at  once  his  own  weakness  and  im- 
perfections, and  the  weakness  and  temptations  of 
those  to  whom  lie  ministers ! 

'  Matt.  11  :  28-30.  '  2  Tim.  2  :  24-20.  ^  James  3  :  17. 

*  Gal.  5  :  22.  "  1  Tim.  4  :  12. 


102  LECTURES    ON  [LECT.  VI. 

Paul,  then,  was  'gentle.^  Nor  does  history,  I  think, 
furnish  a  more  splendid  exhibition  of  the  union  of  the 
highest  strength  of  character  with  the  utmost  gentleness 
— the  deepest  tenderness.  Of  him  certainly  it  might 
be  said,  as  it  was  said  at  the  grave  of  John  Knox,  that 
he  'never  feared  the  face  of  man/  How  impetuous! 
how  daring !  at  the  very  moment  when  Christ's  glory 
smote  him  into  the  dust  and  into  darkness,  how  furious 
and  unrelenting  in  the  prosecution  of  his  own  murder- 
ous scheme ! — the  very  breath  of  him  '  threatening  and 
slaughter  against  the  disciples  of  the  Lord  '!  ^  And  now 
behold  him  surrounded  by  these  same  disciples — how 
gentle ! — all  the  vehemence  and  flame  of  his  nature 
turned  to  love  ! — all  its  Alpine  heights  and  ruggednesses, 
the  home  of  the  eagle  and  the  storm,  shining  now  in 
heaven's  holy  light — clothed  with  the  softest  verdure — 
and  shedding  down  the  plentiful  waters  of  life,  to  revive 
the  spirit  of  many  a  humble,  weary  wayfarer  ;  yea,  to 
refresh  all  earth's  waste  places,  and  make  glad  the  City 
of  God! 

But  observe  his  own  beautiful  language  :  *  Even  as  a 
nurse  clierisheth  her  children.''  With  these  words  you 
might,  if  you  chose,  and  very  many  do,  commence  a 
new  sentence,  which  is  then  continued  through  the 
8th  verse.  Nor  can  it  be  said  that  our  version  does 
full  justice  to  the  Apostle's  image.  For  the  children, 
whom  the  nurse  is  supposed  to  cherish,  are  her  own 
children,  and  the   whole  clause  might  be  more  exactly 

'  Acts  9  :  1. 


CH.  2:5-8.]  FIRST    THESSALONIANS.  103 

rendered  thus :  As  a  nurse  would  cherish — warm  and 
comfort  in  her  bosom — her  oic 71  children}  The  writer 
is  thinking  of  the  patient  care  and  unwearied  assidui- 
ties of  a  nursing  mother  ;  than  which  this  world  surely 
presents  no  finer  specimen  of  disinterested,  laborious, 
self-sacrificing,  gentle  love — a  love,  which  in  all  its 
ministrations  by  day  and  night,  in  health  and  sickness, 
is  in  no  degree  whatever  prompted  or  sustained  by 
selfish  views  of  any  kind,  whether  of  gain  or  glory,  but 
solely  by  a  regard  to  the  safety  and  welftire  of  its 
object.  Such  had  been  the  Apostle's  spirit,  such  his 
deportment,  at  Thessalonica,  He  had  felt  as  Moses  did 
in  the  wilderness,  under  the  burden  of  all  Israel,  which 
God  had  laid  upon  him,  saying  :  '  Carry  them  in  thy 
bosom,  as  a  nursing  father  beareth  the  sucking  child. '^ 
Indeed,  the  very  figure  of  the  text  is  that  by  which 
God  Himself  represents  His  own  manner  of  love  :  '  As 
one  whom  his  mother  comforteth,  so  will  I  comfort 
you.'^ 

r  In  the  next  verse  this  illustration,  drawn  from  the 
maternal  spirit,  is  finely  carried  out :  *  So  being  affection- 
ately desirous  of  you'' — being  affectionately  desirous  ;  the 
Greek  for  this  is  just  one  word,^  which  would  perhaps 
be  better  given,  if  we  should  say  :  Thus,  yearning  after 
you.     And  you  recollect  how  the  same  feeling  breathes 

'  o)^  av  Tpo<pbc  ddXTTri  ra  eavrrjg  reKva.  Lachmnnn,  Tischendorf, 
and  A 1  ford,  read  cjg  mv,  as  if,  Sec. 

^  Num.  11  :  12.  ^  Is.  CO  :  13.  *  iiiEipojievoi,  or,  as  it  is  now  read, 
dfieiponevoL. 


104  LECTURES    ON  [LECT.  VI. 

and  burns  in  every  Epistle.  For  example :  '  0  ye 
Corinthians,  our  mouth  is  open  unto  you,  our  heart  is 
enlarged.'  And  to  the  Galatians  :  '  My  little  children, 
of  whom  I  travail  in  birth  again  until  Clirist  be  formed 
in  you.'  And  again  to  the  Philippians  :  '  For  God  is 
my  record,  how  greatly  I  long  after  you  all  in  the 
bowels  of  Jesus  Christ.'^ 

'  Thus,  yearning  after  you,  we  were  willing  to  impart 
unto  you  not  only "  the  gospel  of  God ' — that  cost  us  noth- 
ing. We  but  freely  gave  what  we  had  freely  received — 
'  hut  also''''  our  own  souls  J  The  same  word  is  forty  times 
in  our  English  Testament  rendered  life — lives  ;  and  so 
it  is  here  by  a  great  many.  But  it  matters  not  which 
you  prefer.  '  We  were  willing  to  impart  unto  you  our 
own  souls  also '  is  really  according  to  our  idiom  only  a 
stronger  way  of  sa3'ing  :  '  We  were  willing  to  give  you 
every  thing  most  dear  to  us,  and  keep  nothing  back, 
not  even  our  lives.'  And  so,  when  we  read  :  'The  soul 
of  Jonathan  was  knit  with  the  soul  of  David,  and  Jon- 
athan loved  him  as  his  own  soul, '^  we  have  no  difficulty 
in  understanding  what  is  meant.  Just  so  it  was  that 
the  soul  of  the  Apostle  clung  to  his  converts.  '  Our 
soul,'  so  Bengel  paraphrases,  '  longed  to  pass,  as  it  were, 
into  your  soul.''^  Or  rather,  as  the  nursing-mother  un- 
grudgingly surrenders  to  her  babe  her  own  bodily 
strength  and  comfort,  and  the  recreations  of  life,  and 

^  2  Cor.  G :  11  ;  Gal.  4  :  19  ;  Thil.  1:8.       ^  ov  fiovov  .  .  .  dXU  mi. 
^  1  Sam.    18 :  1.       Compare    Shakespeare,    Tico    Gentlemen    of 
Verona,  v.  4 :  '  Whose  H/t^s  as  tender  to  me  as  mi/  soul.^ 

'  Anima  nostra  cupiebat  quasi  immeare  in  animam  vestrani.' 


CH.  2:5-8.]  FIRST    THESSALONIANS.  105 

the  refreshment  of  sleep,  and  her  heart's  Wood  also, 
shrinking  not  for  its  sake,  when  danger  threatens,  from 
flood  or  lire,  even  so  could  Paul  have  said  to  the  Thes- 
salonians  as  to  the  Corinthians  :  '  And  I  will  very  gladly 
spend  and  be  spent  for  you;'^  or  to  the  Philippians  : 
'  Yea,  and  if  I  be  offered  upon  the  sacrifice  and  service 
of  your  faith,  I  joy,  and  rejoice  with  you  all.'  ^  In  these 
and  all  similar  cases  his  spirit  was  the  same  as  when  he 
poured  forth  his  heart,  in  that  address  from  which  I 
have  already  quoted,  to  the  weeping  elders  of  E[)hesus  : 
'  But  none  of  these  things  move  me,  neither  count  I  my 
life  dear  unto  myself,  so  that  I  might  finish  m}^  course 
with  joy,  and  the  ministry,  which  1  have  received  of  the 
Lord  Jesus,  to  testify  the  gospel  of  the  grace  of  God.'^ 
These,  brethren,  were  no  idle  words  ;  not  words  ut- 
tered at  random,  or  from  ostentation,  or  barel}'  from  a 
sense  of  duty  and  official  obligation.  They  were  the 
warm,  spontaneous,  natural  utterance  of  love — a  love 
unforced,  un bought,  unfeigned — a  yearning  love — fer- 
vent love  out  of  a  pure  heart,  to  the  Redeemer  of  men 
and  to  the  souls  for  which  He  died.  '  We  ivere  willing 
to  imjiart  unto  you  .  .  .  o//r  own  souls  also,  because  ye 
were^ — or,  had  become^ — *  dear  unto  iis ' — dear  as  the  tro- 
phies of  my  ministry — dear  as  now  lovers  and  servants 
of  my  own  glorious  Lord — dear  as  my  brethren  in  the 
household  of  faith,  and  my  fellow-heirs  in  the  coming 
kingdom.  To  use  his  own  words  in  another  place  : 
*  Therefore,  my  brethren  dearly  beloved  and  longed  for, 

'  2  Cor.  12  :  15.      ^  Phil.  2:17.      ^  Acts  20  :  24.      "  eyevridrjre. 


106  LECTURES    ON  [LECT.  VI. 

my  joy  and  crown,  so  stand  fast  in  the  Lord,  my  dearly 
beloved.'  ^  How  like  the  rapturous  reiterations  of  a 
nursing-mother's  love  !  And  yet,  brave  and  tender  as 
were  all  the  words  of  Paul,  we  know  that  they  were 
justified  by  the  toils  and  sacrifices  of  his  life,  and  sealed 
by  the  death  of  a  martyr. 

Such,  then,  was  the  fervour  of  ministerial  affection  in 
those  primitive  days.  And  it  must  still  be  the  heart's 
desire  and  prayer  to  God  of  every  faithful  minister, 
that,  according  to  his  measure,  he  may  be  enabled  to 
take  the  lesson  to  himself,  and  drink  into  the  same 
Spirit.  But  remember,  dear  brethren,  that  this  Spirit, 
which  glows  in  the  hearts  of  all  Christ's  true  preachers, 
is  none  other  than  He  who  quickens  every  member  of 
Christ's  body,  the  Church.  'Hereby  perceive  we  the 
love  of  God,  because  He  laid  down  His  life  for  us  :  and 
we  ought  to  lay  down  our  lives  for  the  brethren.'^  The 
grand  argument,  that  is,  for  the  mutual  love  of  Chris- 
tians, as  well  as  the  glorious  standard  of  that  love,  is 
the  love  that  God  hath,  and  hath  so  wondrously  shown, 
to  us  all.  Oh,  believers,  amidst  our  little,  petty  feuds, 
and  jealousies,  and  coolnesses,  and  alienations,  how 
humbling  and  overwhelming,  yet  how  precious,  and  how 
constraining,  is  that  inspired  appeal :  '  Walk  in  love,  as 
Christ  also  hath  loved  us,  and  hath  given  Himself  for 
us.'^     Can  we  be  Christians,  and  still  resist  it? 

'  Phil.  4:1.  n  John  3:  16.  ■        ^Eph.  5:2. 


LECTURE    VII. 

I.  Thess.  2:  9,  10. — 'For  ye  remember,  brethren,  our  labour  and 
travail:  for  labouring  night  and  day,  because  we  Avould  not  be 
chargeable  uuto  any  of  you,  we  preached  unto  you  the  gospel  of 
God.  Ye  are  witnesses,  and  God  also,  how  holily,  and  justly,  and 
unblameably  we  behaved  ourselves  among  you  that  believe,' 

These  verses,  along  with  the  11th  and  12th,  complete 
the  writer's  description  of  his  ministry  at  Thessalonica. 

He  had  just  spoken  of  his  gentleness,  and  of  his 
disinterested,  self-sacrificing  love,  as  of  a  nursing-mother 
to  her  children.  And  this  he  now  illustrates  and  con- 
firms in  the  9th  verse,  '  Fo)'  ye  remember^  hrcthrcn,^ — 
it  was  something  you  could  not  but  be  aware  of  at  the 
time,  and  you  cannot  have  forgotten  it  since — '  our 
labour  and  travail ^^  or,  our  toil  and  weariness;^  for  the 
words  have  fully  that  force.  His  time  had  not  been 
spent  in  holiday  recreations,  or  social  festivities,  or  even 
in  what  could  scarcely  be  called  more  than  a  moderate, 
elegant  exercise  of  mind  and  body.  He  had  '  approved 
himself  as  the  minister  of  God  in  labours' — '  in  labours 
more  abundant,'^     'For,''  says  he,  'labouring  night  and 

'  Tw  Korcov  r]ixu)V  koI  tov  fioxOov.  "2  Cor.  6:4,  5  ;  11 :  23. 


108  LECTURES    ON  [LECT.  VII. 

day,  hecause  ive  would  not  he  chargeable  unto  any  of  you^ 
we  ^readied  unto  yon  the  gospel  of  God;^  or,  as  this 
might  be  rendered  somewhat  more  exactly,  working 
?iight  and  day,  i?i  order  to  the  not  burdening — that  we 
might  not  burden — any  one  of  you,  we  proclaimed  imto  you 
the  gospel  of  God.  ^ 

Paul's  grand  business,  then,  was,  as  an  accredited 
herald  of  heaven's  truth  and  grace,  to  proclaim  the 
gospel — that  gospel  which  comes  from  God,  which 
reveals  God,  which  alone  leads  the  erring  soul,  an 
alienated  world,  back  to  God.  And  so  earnestly,  so 
exclusively,  was  this  his  business,  that  he  made  every 
thing  else  subsidiary  to  it,  carefully  avoiding  whatever 
was  likely  to  prove  a  hindrance,  and  shrinking  from 
nothing  that  was  likely  to  further  the  success  of  his 
mission.  One  notable  instance  of  this  is  here  ad- 
verted to. 

In  the  ninth  chapter  of  the  First  Epistle  to  the  Cor- 
inthians the  writer  shows  at  length,  that  not  merely 
natural  equit}^  and  the  spirit  of  the  Mosaic  law,  but  a 
positive  ordinance  also  of  our  Lord  Christ  requires, 
that,  just  as  '  they  which  ministered  about  holy  things 
lived  of  the  things  of  the  temple,  and  they  which 
waited  at  the  altar  were  partakers  w^ith  the  altar,  even 
so  .  .  .  they  which  preach  the  gospel  shall  live  of  the 
gospel.'  And  yet  in  Corinth  itself,  to  save  himself  and 
his  work  there  from  the  damaging  imputation  of  mer- 

^  epyai^6jj.evoi-,  Trpoq  rb  fii)  eni^Saprjoal  rtva  vfiCJv,  eK7]pv^a[iEV. 
The  second  yap  {for)  is  now  generally  cancelled. 


CH.  2:9,  10.]  FIRST     T  HE  S  S  A  L  0  N  I  A  N  S  .  109 

cenary  motives,  he  thought  good  not  to  use  '  his  power 
in  the  gospeh'  He  waived  his  right  '  to  forbear  work- 
ing' and  to  be  supported  by  the  people,  and  found  his 
reward  in  the  very  fact,  that  he  thus  '  made  the  gospel 
of  Christ  without  charge.'  Subsequently,  indeed,  in 
his  Second  Epistle  to  that  church  (ch.  12  :  13),  he  again 
refers  to  this  abstinence  of  his  as  the  only  point  of 
their  inferiority  to  other  churches,  and  as  therefore  a 
wrong  on  his  part  for  which  he  asked  their  forgiveness. 

We  are  not  told  what  influence  the  calumnious 
malignit}^  of  his  enemies  may  have  had  in  previously 
inducing  him  to  pursue  the  same  course  at  Thessalonica. 
But,  whatever  were  the  circumstances  of  the  case,  he 
was  doubtless  governed  by  the  same  zeal  for  the  gospel, 
and  for  the  best  interests  of  his  brethren.  We  shall 
even  find  by-and-by,  that  in  this  church  there  were  at 
work  certain  evil  tendencies,  which  this  apostolic  exam- 
ple was  intended,  as  it  was  well  fitted,  to  correct. 

And  how,  then,  it  may  be  asked,  was  the  destitute 
preacher  sustained  during  these  generous,  free  minis- 
trations at  Thessalonica  and  at  Corinth  ?  The  answer 
is :  Not  by  miracle,  nor  by  the  secret  visitation  of 
angels,  or  of  the  raven  that  fed  Elijah  ;  but  in  both 
places,  in  part  at  least,  by  the  kindness  of  '  other 
churches,'  and  especially  by  the  abounding  and  un- 
wearied liberality  of  his  beloved  Philippians.  To  the 
Corinthians  he  writes :  '  I  robbed  other  churches, 
taking  wages  of  them,  to  do  you  service.  And  when  I 
was  present  with  you,  and  wanted,  I  was  chargeable  to 


110  LECTURES    ON  [LECT.  VII. 

no  man  :  for  that  which  was  lackhig  to  me  the  brethren 
which  came  from  Macedonia  supphed  :  and  in  all  things 
I  have  kept  myself  from  being  burdensome  unto  you, 
and  so  will  I  keep  myself.'  ^  But  in  his  dealings  with 
the  Philippians  he  did  not  feel  himself  at  all  embar- 
rassed by  these  prudential  restraints.  Equally  noble 
in  his  acceptance,  and  in  his  refusal,  of  temporal  aid, 
he  thus  addresses  the  latter  church  :  '  Now  ye  Philip- 
pians know  also,  that  in  the  beginning  of  the  gospel' — 
that  is,  at  its  first  introduction  into  Europe — '  when  I 
departed  from  Macedonia,  no  church  communicated 
with  me  as  concerning  giving  and  receiving,  but  ye 
only.  For  even  in  Thessalonica' — or,  in  Thessalonica 
also,  before  I  left  the  province — '  yo,  sent  once  and  again 
unto  my  necessity.  Not  because  I  desire  a  gift :  but  I 
desire  fruit  that  may  abound  to  your  account.'  ^ 

It  need  not  be  supposed,  however,  that  these  occa- 
sional remittances  were  the  principal  means  of  the 
Apostle's  support  at  such  times.  He  appears  to  lay 
much  greater  and  more  frequent  stress  on  his  own 
manual  labour,  as  what  enabled  him  in  any  exigency  to 
maintain  his  personal  and  ministerial  independence. 
'We  labour,' or /<9?7,  he  says,  '  working  with  our  own 
hands.'" 

'It  was  a  custom  among  the  Jews,' we  are  told,* 
'that  all  boys  should  learn  a  trade.  "What  is  com- 
manded of  a  father  towards  his  son  ?''  asks  a  Talmudic 

'  2  Cor.  11 :  8,  9.         "'  Fhil.  4  :  15-17.         ^  1  Cor.  4  :  12  {KomC3i.iEv). 
^Ilowson ;  Life  and  Epp.  of  St.  Paid,  vol.  I.  p.  51. 


CH.  2:9,  10.]  FIRST     THESSALONIANS.  Ill 

writer.  "To  circumcise  liim,  to  teach  him  the  law,  to 
teach  him  a  trade."  Rabbi  Judah  saith,  "Ho  that 
teacheth  not  his  son  a  trade,  doth  the  same  as  if  he 
taught  liim  to  be  a  thief ;''  and  Rabban  GamaUel  saith, 
"He  that  hath  a  trade  in  his  hand,  to  what  is  he  hke  ? 
he  is  hke  a  vineyard  that  is  fenced.''  And  if,  in  com- 
phance  with  this  good  and  useful  custom  of  the  Jews, 
the  father  of  the  young  Cilician  sought  to  make  choice 
of  a  trade,  which  might  fortify  his  son  against  idleness 
or  against  adversity,  none  would  occur  to  him  more 
naturally  than  the  profitable  occupation  of  the  making 
of  tents,  the  material  of  which  was  hair-cloth,  supplied 
by  the  goats  of  his  native  province,  and  sold  in  the 
markets  of  the  Levant  by  the  well-known  name  of 
ciliciiim.' 

Of  this  very  trade,  accordingly,  it  would  seem,  the 
great  Apostle  of  Christ  never  hesitated  to  avail  himself, 
whenever  thrown  upon  his  own  resources.  Thus,  as 
regards  Corinth,  we  are  told  expressly  that  on  his 
arrival  there,  '  finding  a  certain  Jew  named  Aquila, 
born  in  Pontus,  lately  come  from  Italy,  with  his  wife 
Priscilla,  ...  he  came  unto  them.  And  because  he 
was  of  the  same  craft,  he  abode  with  them,  and 
wrought :  for  by  their  occupation  they  were  tent- 
makers.'^  And  again,  in  that  exquisitely  tender  and 
solemn  address  to  the  Ephesian  elders,  from  which  I 
have  already  more  than  once  drawn  illustrations,  he 
says  himself:    'Yea,   ye   yourselves   know,  that  these 

'  Acts  18  :  2,  3. 


112  LECTURES    ON  [LECT.  VII. 

hands  have  ministered  unto  my  necessities,  and  to  them 
that  were  with  me.  I  have  showed  you  all  tilings,  how 
that  so  labouring  ye  ought  to  support  the  weak,  and  to 
remember  the  words  of  the  Lord  Jesus,  how  he  said, 
It  is  more  blessed  to  give  than  to  receive.'  ^ 

Now,  at  Thessalonica  Paul's  labours  of  this  kind 
were  peculiarl}'  severe.  Mark  once  more  his  language  : 
'  For  ye  remember,  brethren,  our  toil  and  vjcariness :  for 
workijig  night  and  day,  that  we  might  not  burden  any 
one  of  you,  we  proclaimed  unto  you  the  gosjyel  of  God.'' 
And  this  testimony  he  repeats  in  nearly  the  same  words 
in  the  Second  Epistle. 

You  perceive,  therefore,  that  this  lack  of  service  on 
the  part  of  the  Thessalonians  did  not  in  the  least  abate 
Paul's  interest  in  them,  and  love  for  them,  or  slacken 
his  ministerial  zeal  ;  and  that  just  because  his  object  in 
preaching  at  all  was  not  to  secure  a  salary,  or  to 
escape  the  drudgery  of  common  life.  On  the  contrary, 
after  spending  the  day  in  the  various  efforts  of  an 
earnest  spiritual  activity,  he  then  toiled  at  his  tent- 
making  far  into  the  silent  night,  and  sometimes,  it 
may  be,  until  the  gray  dawn,  that,  having  thus  him- 
self provided  for  his  own  frugal  livelihood,  he  might  on 
the  morrow  resume  the  blessed  work  of  preaching,  yea, 
preaching  freely,  the  free  gospel  of  God — pouring  forth 
anew,  'without  money  and  without  price, '^  before  the 
wondering  eyes  of  men,  in  the  synagogue  and  through- 
out the  city,  on  the  streets  and  market-place,  and  from 
^  Acts  20  :  34,  35.  ^Is.  55:  1. 


CH.2:9,10.]  FIRST     T  H  E  S  S  AL  0  N  I  A  N  S  .  113 

house  to  house,  the  most  precious  of  all  God's  gifts, 
Christ's  '  unsearchable  riches.'^  Happy  preacher,  who 
so  delighted  in  his  work !  Happy  church,  that  did  not 
disrelish  nor  disdain  the  message,  because  presented 
to  her  by  the  rough  hand  of  a  mechanic!  How  many, 
do  you  suppose,  of  our  foshionable,  or  would-be  fashion- 
able. Christians,  in  city  or  country  of  this  republican 
land  of  ours,  would  care  to  have  a  day-labourer  for 
their  pastor,  even  though  he  were  endowed  with  all  the 
truth  and  grace  of  an  Apostle  ? 

Of  course,  it  were  very  absurd  to  infer  from  all  this, 
that,  to  be  like  the  apostolic  times,  churches  nowadays 
must  have  day-labourers  for  their  pastors,  or  even  that 
the  modern  preacher  may  as  well  be  left  to  eke  out  a 
scanty  living  from  some  secular  employment.  This 
were  to  make  a  rule  for  us  out  of  what  was  avowedly 
exceptional  with  the  Apostles  themselves,  '  in  the 
beginning  of  the  gospel,'  on  missionary  ground,  among 
churches  newly  gathered  out  of  heathen  darkness  and 
pollutions,  shaken  by  the  violence  of  persecution,  in- 
fested with  rival  teachers  and  with  the  artful  misrep- 
resentations of  jealous  Israel,  themselves  meanwhile 
either  ignorant  of,  or  as  yet  untrained  to,  the  Lord's 
settled,  gracious  ordinance,  'that  they  which  preach  the 
gospel  should  live  of  the  gospel.'  '^  Similar  circumstan- 
ces, indeed,  can  readily  be  imagined  still,  which  would 
justify,  or  require,  a  similar  course  on  the  part  of  the 
Christian  evangelist.  But  nothing  of  this  kind,  it  is 
'  Eph.  3:8.  '  Cor.  9  :  14. 

8 


114  LECTURES   ON  [LECT.  VII. 

obvious,  can  have  the  least  legitimate  effect  in  the  way 
of  abrogating,  or  so  much  as  invalidating,  the  Divine 
statute  law  of  Christendom — a  law,  brethren,  not  more 
equitable  to  the  ministry,  than  it  is  full  of  blessing  for 
the  Church  of  God.  Nor  are  there,  I  think,  many 
surer  signs  of  an  effete,  powerless,  worthless  church, 
than  that  it  needlessly  tramples  on  that  law,  and,  with 
a  preposterous  meanness  of  injustice,  accounts  it  not 
only  '  a  great  thing,'  but  an  unbearable  thing,  that  the 
man  who  spends  his  life  and  strength  in  '  sowing  unto 
her  spiritual  things,  shall  reap  her  carnal  things.'  ^ 

In  the  next  three  verses  the  Apostle  sums  up,  in  still 
another  appeal  to  the  church  and  to  God,  the  whole  of 
the  testimony  he  had  already  given,  and  desired  yet  to 
give,  respecting  his  personal  and  official  walk  and  con- 
versation, while  at  Thessalonica. 

'  Ye  are  witnesses,  mid  God. '  No  doubt,  it  was  '  a 
very  small  thing'  comparatively,  that  Paul  should  be 
'judged  of  the  Thessalonians,  'or  of  man's  judgment,' 
when  'He  that  judged  him  was  the  Lord.'^  But  these 
bold  appeals  to  the  people  he  had  served  in  the  gospel 
were  of  use  for  the  conviction  of  their  consciences,  and 
for  the  manifestation  of  his  own  confident  sincerity. 
There  are  many  light  and  profane  persons,  who 
would  really  feel  as  if  they  were  safer  in  a  mock- 
heroic  appeal  to  the  invisible  God,  than  to  those  with 
whom  they  daily  associate.     Paul  felt  very  differently. 

'  1  Cor.  9  :  11.  "1  Cor.  4  :  3,  4. 


CH.  2:9,  10.]  FIRST     THESSALONIANS.  116 

He  felt— as  his  Lord  had  done  before  him,  when  amidst 
the  revilings  of  men  '  He  committed  himself  to  Him 
that  judge th  righteously'^ — that  human  testimony  was 
the  least  and  lowest  witness  he  had  on  his  side.  Yet, 
for  the  reasons  stated,  he  did  not  refuse  to  avail  him- 
self of  it,  just  as  Christ  had  referred  to  the  testimony 
of  the  forerunner,  on  the  ground  of  the  former  popular 
appreciation  of  him." 

'  Ye  are  ivitiwsses,  and  God.'  It  reminds  one  of  that 
scene  between  all  Israel  and  their  '  old  and  gray- 
headed' prophet  and  judge,  when  Samuel  came  to  them, 
and  said  :  '  Behold,  here  I  am  :  witness  against  me  be- 
fore the  Lord,  and  before  His  anointed  :  whose  ox 
have  I  taken  ?  or  whose  ass  have  I  taken  ?  or  whom 
have  I  defrauded?  whom  have  I  oppressed?  or  of 
whose  hand  have  I  received  any  bribe  to  blind  mine 
eyes  therewith  ?  and  I  will  restore  it  you.  And  they 
said,  Thou  hast  not  defrauded  us,  nor  oppressed  us. 
neither  hast  thou  taken  aught  of  any  man's  hand.  And 
he  said  unto  them,  The  Lord  is  witness  against  you, 
and  His  anointed  is  witness  this  da}^  that  ye  have  not 
found  aught  in  my  hand.  And  they  answered,  He  is 
witness.'^ 

Equally  essential  was  it,  brethren,  for  Paul's  peace, 
and  safety,  and  reward,  that  he  too  should  be  able  to 
extend  the  appeal  to  the  throne  of  Him  who  is  over  all. 
It  is  therefore  with  a  fine  solemnity  added  :  '  And  God." 
Not  only  are   '  the  ways  of  man  before  the  eyes  of  the 

'  1  Pet.  2  :  23.  '  John  5  :  33-35.         '  1  Sam.  12  :  3-5. 


116  LECTURES   ON  [LECT.  VII. 

Lord,  and  He  pondereth  all  his  goings,'^  but,  as  the 
readers  of  the  Epistle  had  just  before  been  reminded, 
God  '  trieth  our  hearts.'  This,  accordingly,  is  Paul's 
frequent  and  final  boast.  '  God  is  my  witness.'  '  We 
are  made  manifest  unto  God.'  '  The  God  and  Father 
of  our  Lord  Jesus  Christ,  which  is  blessed  for  evermore, 
knoweth  that  I  lie  not.'  ^ 

But  for  what  purpose  does  he  here  summon  his  wit- 
nesses, so  to  speak,  from  earth  and  from  heaven  ?  It 
was  to  attest,  as  I  said,  first,  his  personal,  and  then  his 
official,  deportment  at  Thessalonica. 

First,  his  personal  :  '  liow  holily,  and  justly,  and  un- 
hlameably  we  behaved  ourselves  among  you  that  believe  ;^ — 
'herein  exercising  myself,'  as  he  said  on  another  mem- 
orable occasion,  '  to  have  always  a  conscience  void  of 
offence  toward  God,  and  toward  men.'  ^  And  again,  in 
one  of  the  Epistles  :  '  Giving  no  offence  in  any  thing, 
that  the  ministry  be  not  blamed."^  So  here  he  evi- 
dently intends  to  embrace  within  the  range  of  his 
appeal  the  entire  life  of  a  Christian,  in  its  relations  both 
to  God  and  man.  Saving  grace,  he  tells  Titus,  '  teaches 
us  that,  denying  ungodliness  and  worldly  lusts,  we 
should  live  soberly,  righteously,  and  godly,  in  this  pres- 
ent world.' ^  This  lesson,  which  Paul  ever  earnestly 
enforced  on  others,  he  had  first  learned  himself ;  '  how 
holily,'' towurd  God,   '  and  justly,^ — or  righteously;    for 

'  Prov.  5  :  21.       'Rom.  1  :  9;  2  Cor.  5:11;    11  :  31. 
^  Acts  24  :  16.       *2  Cor.  6:3.         '  Tit.  2  :  12. 


CH.2:9,10.]  FIRST     T  HES  S  AL  ON  I A  N  S  .  117 

it  is  the  same  word  as  in  Titus — toward  men,  '  and 
unblameahly,''  in  every  regard,  ^  we  behaved  ourselves.^ 

But  now  observe  what  immediately  follows  :  '  among 
you  that  believe.''  This  '  among'  you  naturally  under- 
stand as  meaning,  in  your  preseyice  or  society,  in  my 
intercourse  with  you.  But  that  can  scarcely  be  what 
Paul  means.  His  intercourse  had  been  no  less  holy,  and 
righteous,  and  unblameable  among  those  who  believed 
not.  Yery  difterent,  however,  was  the  estimation  of  the 
man  and  his  conduct  within  the  church,  and  outside  of 
it.  Among  the  Gentiles  he  was  blamed  as  a  seditious 
disturber  of  the  peace  of  society  ;  among  his  own 
countrymen,  as  an  apostate  from  Israel  and  Israel's 
God  ;  among  the  false  teachers  of  the  day,  as  a  despiser 
of  the  law",  and  on  various  other  accounts.  By  the 
world  at  large  he  and  his  fellow-apostles  were  '  reviled 
.  .  .,  persecuted  .  .  .,  defamed  .  .  .,  made  as  the  filth 
of  the  world — the  offscouring  of  all  things  ;'^  and  from 
Thessalonica  itself,  as  you  remember,  he  had  to  flee  by 
night  before  the  fury  of  his  enemies.  Such,  then,  was 
the  popular  judgment  regarding  our  Apostle  among 
both  Jews  and  Gentiles,  at  the  very  time  when  within 
the  household  of  faith,  the  longer  and  better  he  was 
known,  every  Christian  heart  would  the  more  readily 
and  tenderly  respond  to  Peter's  affectionate  mention  of 
him,  as  '  our  beloved  brother  Paul.'"' 

Now  to  all  this,  as  I  conceive,  there  is  a  covert,  yet 
not  obscure,  reference  in  the   words,  '  among  you  that 

'  1  Cor.  4  :  12,  13.  =  2  Pet.  3  :  15.  , 


118  LECTURES.  [LECT.  VII. 

believe;^  which  have,  indeed,  the  force  of  a  Hmitation  on 
the  rest  of  the  sentence,  though  of  a  kind  that  is  not  sug- 
gested to  the  Enghsh  reader.  The  truth  is,  there  is 
nothing  in  the  original  for  our  '  among.''  Rendered 
hterally,  and  in  the  Greek  order,  the  verse  would  stand 
thus  :  '  Ye  are  ivitnesses,  and  God,  hoio  holily,  and  right- 
eously, and  ^iriblamedbly ,  for  you  who  believed,  we  behaved 
ourselves.^  That  is,  We  so  appeared  to  you  who  believed, 
and  as  believers  could  understand  the  secret  of  our 
whole  life,  its  aims  and  motives,  its  tendencies  and 
issues.  And  this,  I  find,  is  also  Calvin's  interpretation. 
'The  servants  of  Christ,'  says  he,  speaking  too  from  a 
large  personal  experience,  '  cannot  escape  calumnies  and 
sinister  rumours.  For,  since  they  are  hated  by  the 
world,  they  must  of  necessity  be  evil  spoken  of  by  the 
wicked.  Therefore  he  restricts  this  to  believers,  who 
judge  rightly  and  sincerely,  and  do  not  maliciously  and 
without  cause  detract.'  ^ 

* '  Calumniasenim  et  sinistros  rumores  vitare  uequeunt  Christi  servi. 
Nam  quum  mundo  exosi  sint,  apud  improbos  male  audire  necesse  est. 
Ideo  hoc  ad  credentes  restringit  qui  recte  et  sincere  judicant,  iion  autem 
maligne  obtrectant  absque  causa.' 


LECTURE     VIII. 

I.  Thess.  2:11, 12. — As  ye  know  how  we  exhorted,  and  comforted, 
and  charged  every  one  of  you,  as  a  father  doth  his  children,  that 
ye  would  walk  worthy  of  God,  who  hath  called  you  unto  His 
kingdom  and  glory. 

Having  in  the  two  preceding  verses  asserted,  in  the 
way  of  a  confident  appeal  to  the  church  and  to  God,  the 
Christian  consistency  of  his  personal  deportment  at 
Thessalonica,  he  now  submits,  as  it  were,  to  a  similar 
decision  his  official  action  likewise  within  the  church 
itself.  Only,  since  on  this  point  his  brethren  were  even 
more  competent  to  testify  than  on  the  other,  he  says 
simply  :  '  Asye  hnoio  ;'  even  as — just  as}  That  is  to  say, 
there  had  been  an  exact  correspondence  between  the 
Apostle's  own  attainments  in  Christian  character,  and 
the  earnestness  of  his  efforts  to  promote  similar  attain- 
ments in  them.  What  he  practised,  that  he  preached  ; 
insomuch  that  all  his  practical  injunctions  might  have 
been  summed  up  in  one:  'Be  ye  followers  of  me, 
even  as  I  also  am  of  Christ.'  * 

Let  us  now  consider  these  two  things  ;  Paul's  man- 
ner of  dealing  with  his  converts,  and  the  grand  burden 
and  aim  of  all  his  varied  modes  of  address. 

*  icaddTTep.     See  Hartung,  Lehre  von  den  PartiJcehi.,  i.  340. 
n  Cor.  11:1. 


120  LECTURES    ON  [LECT.  VIII. 

I.  First,  his  manner  of  dealing  with  the  converts.  It 
was  one  of  great  urgency,  and  impartial  particularity, 
and  was  marked  throughout  with  the  mingled  solicitude 
and  gravity  of  a  father.^  '  Ye  know  how  we  exhorted, 
and'' — because  to  comply  with  the  exhortation  threatened 
manifold  present  perplexities  and  disasters — '' comforted ^^ 
or  encouraged^  '  and^ — not  only  so,  but  knowing  the 
magnitude  and  solemnity  of  the  interests  at  stake,  as 
the  honour  and  influence  of  the  gospel,  and  your  own 
spiritual  furtherance  and  future  reward — ^  charged,^  or 
obtested,  adjured  ;^  for  the  word  is  a  peculiarly  strong- 
one — very  like,  if  not,  as  some  think,  the  same  as,  that 
in  the  parallel  Eph.  4  :  17,  'This  I  say  therefore,  and 
testifij'^  in  the  Lord,  that  ye  henceforth  walk  not  as 
other  Gentiles  walk,  in  the  vanity  of  their  mind.' 

Such,  then,  was  the  variety  and  fervour  of  the  Apos- 
tle's hortatory  style.  And  it  is  interesting,  in  connec- 
tion with  his  own  description  of  it,  to  read  what  is  re- 
corded of  him  during  a  subsequent  trip  to  the  Macedo- 
nian churches — this  of  Thessalonica,  no  doubt,  among 
the  rest.  He  '  went/  it  is  said,  '  over  those  parts,  and 
gam  them  much  exhortation^^  To  secure  the  obedience 
of  their  faith  to  the  gospel  at  the  first,  he  had  patiently 

^  Bengel  :  '  Temperata  gravitas,  patrum.' 

■  This  sense  of  -rrapafivdovfievot  is  required  by  its  position  between 
the  other  two  participles,  and  by  the  relations  which,  along  with  them, 
it  bears  to  the  next  verse. 

'  HapTvpovfiEVOL  ;  for  which  Bengel,  Tischendorf,  Alford  and  others, 
read  [lapTVpofievoi. 

*  [iapTvpojj^ai.  *  Acts  20:  2. 


CH.  2:11,  12.]        FIRST     THESSALONIANS.  121 

laboured  week  after  week  in  setting  forth  the  truth  and 
its  evidence.  So  now,  when  he  w^ould  have  the  behev- 
ers  ihustrate  their  profession  by  their  hves,  he  was  Uttle 
satisfied  with  a  single,  bare,  didactic  exhibition  of  duty 
and  motive.  Giving  line  upon  line  and  precept  upon 
precept,  he  strove  to  bring  every  power  of  persuasion 
to  bear  on  the  affections  and  the  will.  He  was,  what 
he  required  young  Timothy  to  be,  '  instant  in  season,  out 
of  season.'  He  did  what  he  required  Timothy  and 
Titus  to  do  ;  he  '  taught  and  exhorted.'  He  '  reproved, 
rebuked,  exhorted  with  all  long-suffering  and  doctrine.' 
He  '  spake,  and  exhorted,  and  rebuked  with  all  author- 
ity- 

The  authority,  however,  was  not  that  of  a  despot,  or 
of  one  lording  it  over  God's  heritage,  but  *ws'  of  ' « 
father^  among  'his  children;^  so  suffused  was  it  and 
softened  by  a  spirit  of  tenderness,  and  strenuous, 
loving  zeal  for  their  welfare  and  reputation,  that  was 
fitted  to  win,  where  mere  authority  might  have  failed 
to  command.  He  felt  toward  them  —  he  cared  for 
them  —  he  ever,  in  public  and  in  private,  spoke  to 
them — as  '  his  own  children,''^  whom  '  in  Christ  Jesus  he 
had  begotten  through  the  gospel.'  ^ 

And  then  you  are  to  notice  what  I  called  the  impar- 
tial particularity  of  these  efforts :  '  every  one  of  you.'' 
Literally :  '  Ye  know  how,  as  a  father  his  oivn  children, 
we  exhorted  you,  each  one  of  you,  and  encouraged,  and  ad- 

^1  Tim.  0:2  ;  2  Tim.  4:2  ;  Tit.  2:  15. 

'  TEKva  eavrov.  '  1  Cor.  4  :  15. 


122  LECTURES    ON  [LECT.  VIII. 

jured.''  On  which  Chrysostom  exclaims  :  '  Strange  I 
among  so  many  to  omit  not  one,  small  or  great,  rich  or 
poor.'^  The  explanation  is,  that  he  had  a  father's  heart 
for  them  all,  and  how  could  he  overlook  any  ?  how  bear 
to  think  of  even  one  of  them,  through  unbelief  or  an 
unholy  life,  coming  short  of  the  kingdom,  and  proving 
at  last  a  castaway  ?  And  therefore,  as  at  Ephesus,  he 
had  taught  them,  not  only  publicly,  but  in  their  houses  f 
it  may  be,  every  family— if  not  every  individual — apart. 

II.  And  what  was  it,  brethren — we  must  now  inquire 
in  the  second  place — what  was  it  that  so  aroused  all  this 
pastoral  energy  of  the  Apostle  in  his  intercourse  with 
the  believers  of  Thessalonica  ?  You  have  the  answer 
in  the  12tli  verse  :  '  That  ye  would  walk  worthy  of  God, 
who  hath  called  you  unto  His  kingdom  and  glory. ''  This, 
I  say,  was  the  one  grand  burden  and  aim  of  all  his  ad- 
dresses. While  testifying  every  where,  and  to  all  alike, 
*  repentance  toward  God,  and  faith  toward  our  Lord 
Jesus  Christ,'^  he  was  no  less  urgent  and  constant  in 
promoting  the  sanctification  of  the  Church.  That  great 
interest  lay  ever  near  his  heart.  From  his  prison  at 
Rome  we  still  hear  the  voice  of  '  Paul  the  aged '  be- 
seeching his  brethren,  '  that  they  walk  worthy  of  the 
vocation  wherewith  they  are  called ' — that  their  '  conver- 
sation be  as  it  becometh  the  gospel  of  Christ.'^     And 

*  (iafial,  ev  Toaovro)  'gXii^ei  jirjdeva  TxapaXiTrelv,  jur)  ^iKpov^  jn?) 
jueyav,  ht)  ttXovoiov,  firj  iTevrjTa. 

"  Acts  20  :  20  (/car'  oUovg).  « Acts  20  :  21. 

*  Philein.  9  ;  Eph.  4:1;  Phil.  1  :  27. 


CH.  2:11,  12.]        FIRST     THESSALONIANS.  123 

in  his  latest  Epistle — the  Second  to  Timothy — he  ex- 
presses a  sad  foreboding  of  the  perilous  times  of  the 
last  days,  when  the  form  of  godliness  should  be  left 
destitute  of  the  power. 

But  look  again  at  the  phraseology  before  us  :  '  That 
ye  should  walk  worthily  of  God,  who  hath  called  you  unto^ — 
ov  into^' — 'His  own'^  kingdotn  and  glory' — the  kingdom, 
that  is,  where  He  manifests  His  glory,  and  where  the 
Church  herself  is  glorified  in  the  glory  of  her  Lord. 
It  is,  then,  you  perceive,  plainly  implied  here,  that  a 
'  walk  worthy  of  God  who  hath  called '  us  into  this  king- 
dom of  glory — in  other  words,  a  walk  answerable  to 
the  Divine  purpose  in  this  call— is  the  highest  attain- 
ment of  the  Christian  life  ;  and,  moreover,  that  the 
very  call  furnishes  a  powerful — an  adequate — motive 
for  such  a  walk  ; — for  a  life  like  Paul's  own  at  Thessa- 
lonica,  '  holy,  and  righteous,  and  unblameable.' 

Now,  to  understand  this — that  we  may  fully  realize 
the  truth  and  force  of  it— we  must  have  some  clear, 
Scriptural  conceptions  as  to  what  is  meant  by  the  king- 
dom of  God,  or,  according  to  the  othernames.it  bears, 
'  the  kingdom  of  heaven,'  '  the  kingdom  of  God's  dear 
Son,'  '  the  kingdom  of  Christ  and  of  God.' '  And  this, 
brethren,  is  a  theme  of  very  large  extent.  Nothing  less 
can  be  said  of  it,  than  that  it  embraces  the  entire  scope 
at  once  of  providence  and  of  revelation.  In  these  very 
Epistles  the  references  to  it  are  frequent  and  emphatic, 
and  such  as  to  indicate  that  it  had  formed   one   main 

'  elg.  *  eavTOv.  '  Matt.  7  :  21 ;  Col.  1  :  13 ;  Eph.  5  :  5. 


124  LECTURES    ON  [LECT.  VIII. 

topic  of  the  Apostle's  Thessaloniau  ministry.  It  is 
curious,  accordingly,  to  find,  on  looking  back  to  the 
historical  record  of  that  ministry,  that  the  only  charge 
urged  against  the  preachers  by  the  mob  was  just  this, 
that  their  doctrine  was  revolutionary,  tending  to  super- 
sede the  decrees  of  Caesar  by  the  authority  of  '  another 
king,  one  Jesus.' ^  Of  course,  to  do  any  thing  like 
justice  to  this  great  subject  in  a  popular  discussion 
would  of  itself  require  a  considerable  series  of  dis- 
courses. This  I  do  not  propose  to  undertake  at  pres- 
ent, but  shall  confine  m3^self  to  a  few  brief  hints  essen- 
tial to  the  interests  of  our  general  exposition,  as  to 
what  the  kingdom  of  Ood  is — whe7i  it  is — and  where  it  is. 
1.  Know,  then,  my  hearers,  in  the  first  place,  that  in 
the  beginning  all  things  were  made,  not  only  by,  but  for, 
the  eternal,  and  only  begotten,  and  well  beloved  Son  of 
God — Grod  'having  appointed  Him  heir  of  all  things.'^ 
And  even  after  sin  had  entered,  and  death  by  sin,  to  defile 
and  destroy  the  beauty  and  harmony  of  creation,  inso- 
much that,  to  redeem  the  inheritance  from  the  grasp  of 
these  usurpers,  the  Heir  himself  must  now  stoop  to  the 
sinner's  low  estate,  the  shame  of  the  cross,  and  the  hu- 
miliation of  the  grave,  '  the  mystery  of  the  Father's 
will '  was  not  thereby  shaken,  '  according  to  His  good 
pleasure  which  He  hath  purposed  in  Himself,  in  the  dis- 
pensation of  the  fulness  of  times  to  gather  together  in 
one  all  things  in  Christ,  both  which  are  in  heaven,  and 
which  are  on  earth  ;  even  in  Him.'  ^ 

'  Acts  17  :  6,  7.         '  Heb.  1:2.         "  Eph.  1 :  9,  10. 


CH.  2:11,12.]         FIRST     TITESSALONIANS.  125 

Of  this  gracious  purpose  of  God  the  very  first  inti- 
mation probably,  that  was  given  to  any  of  the  creatures, 
was  made  in  the  liearing  of  the  father  and  mother  of 
mankind,  in  the  garden  where  they  sinned  and  fell. 
'  And  I  will  put  enmity  between  thee  and  the  woman, 
and  between  thy  seed  and  her  seed  ;  it  shall  bruise  thy 
head,  and  thou  shalt  bruise  his  heel.'  ^ 

With  what  rapidity  and  lustre  the  meaning  of  that 
solemn  oracle  evolved  itself  is  known  to  such  as  know 
their  Bibles ;  and  how  all  the  successive  promises  to 
Abraham  and  his  race  converged  on  the  person  of  a 
coming  King,  and  unfolded  with  an  ever  increasing 
brightness  the  might  and  splendour  of  His  victorious 
and  universal  reign.  Take,  as  a  sample  of  the  whole, 
what  was  revealed  to  one  of  the  prophets  of  the  cap- 
tivity :  '  And  in  the  days  of  these  kings  shall  the  God 
of  heaven  set  up  a  kingdom,  which  shall  never  be 
destroyed.  ...  I  saw  in  the  night  visions,  and,  behold, 
one  like  the  Son  of  man  came  with  the  clouds  of 
heaven,  and  came  to  the  Ancient  of  days,  and  they 
brought  Him  near  before  Him.  And  there  was  given 
Him  dominion,  and  glory,  and  a  kingdom,  that  all 
people,  nations,  and  languages,  should  serve  Him  :  His 
dominion  is  an  everlasting  dominion,  which  shall  not 
pass  away,  and  His  kingdom  that  which  shall  not  be 
destroyed.' " 

In  one  respect,  therefore,  it  was  not  any  startling 
novelty,    but   merely   the   bursting  forth   anew  of  the 

'  Gen.  .3  :  15.  »  Dan.  2  :  44  ;  7  :  13,  14. 


]2G  LECTURES    ON  [LECT.  VIII. 

ancient  and  uniform  strain  of  prophecy,  when  the  voice 
of  the  Baptist  was  heard  proclaiming  in  the  wilderness 
of  Judea  :  '  Repent  ye  :  for  the  kingdom  of  heaven  is 
at  hand  ;'  ^  or  when  Jesus  himself  *  went  about  all  the 
cities  and  villages  .  .  .  preaching  the  gospel  of  the 
kingdom  •/  ^  or  when  '  He  called  His  twelve  disciples 
together  .  .  .  and  sent  them  to  preach  the  kingdom  of 
Grod,'®  And  what  is  it  but  the  reiteration  and  con- 
firmation through  Apostles  '  of  all  things,  which  God 
hath  spoken  by  the  mouth  of  all  His  holy  Prophets 
since  the  world  began,''*  when  Paul,  for  instance,  writes, 
under  the  same  inspiration,  of  Christ  '  putting  down  all 
rule  and  all  authority  and  power  .  .  .  reigning,  till  He 
hath  put  all  enemies  under  His  feet*  V  or  when  John  in 
Patnios  heard  '  the  seventh  angel  sound  :  and  there 
were  great  voices  in  heaven,  saying,  The  kingdoms  of 
this  world  are  become  the  kingdom  of  our  Lord,  and 
of  His  Christ ;  and  He  shall  reign  for  ever  and  ever.'  '^ 

2.  Such  is  the  kingdom.  And  wke?i  is  it  ?  That  is 
our  second  inquir}^  ;  and  it  too  has  been  answered  in 
some  of  the  Scriptures  that  have  already  been  cited. 
According  to  Daniel,  it  was  to  be  set  up  in  the  days  of 
the  divided  Roman  empire  :  not  therefore  at  our  Lord's 
first  coming,  when  that  empire  was  yet  whole  and  un- 
broken. And,  according  to  John,  that  rapturous  shout 
of  heavenly  voices  awaits  the  sounding  of  the  seventh 

'  Matt.  3:2.  '  Matt.  9:35.  •     '  Luke  9  : 1,  2. 

*  Acts  3  :  21.  M  Cor.  15  -.  24,  25.  '  Rev.  11  :  15. 


CH.  2:11,  12.]        FIRST     THESSALONIANS.  127 

angel.  And  to  this  same  conclusion,  of  the  still  future 
revelation  of  the  kingdom  of  God,  all  Scripture  unani- 
mously points.  The  Apostle  James  expressly  calls  it, 
'  the  kingdom  which  God  hath  promised  to  them  that 
love  Him.' -^  And  Paul  himself  did  not  expect  it  till 
the  'appearing'^  of  Jesus  Christ.  Even  here  in  the 
text  he  associates  it  with  '  glory  J 

It  is,  indeed,  true  that  at  this  moment  our  Lord  '  is 
set  down  with  His  Father  in  His  throne.'  But  it  is  also 
true,  that  that  throne  of  the  Father  is  expressly  dis- 
tinguished from  the  Mediator's  own  throne.^  It  is  not 
that  *  throne  of  His  glory '  on  which  the  Son  of  man 
shall  sit,  only  when  He  'comes  in  His  glory,  and  all  the 
holy  angels  with  Him.'  Nor  until  '  then  shall  the  King 
say  unto  them  on  His  right  hand,  Come,  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared  for  you  from 
the  foundation  of  the  world.'  "* 

Jesus,  again,  is  even  now  the  rightful  King  of  all  the 
earth.  But  I  speak  of  a  time  when  He  shall  be  King 
in  fact,  as  well  as  in  law  ;  a  time,  when  His  royalty  shall 
not  be  thus  spurned  and  set  at  nought  by  the  nations 
and  their  rulers.  Ah,  brethren,  if  Christ  be  our  '  Mas- 
ter, where  is  His  fear  ? ' "  Where  shall  we  find,  I  do  not 
say,  the  country — but  where  shall  we  find  the  church  in 
any  country — or  the  family  in  any  church — or  the  single 
soul  in  any  faraily^in  which  the  authority  of  God's 
Anointed  is  not  daily  resisted,  or  forgotten  ?     Go,  fill 

'James  2:  5.  =2  Tim.  4:1. 

*  Rev.  3  :  ^  Matt.  25  :  31.  34.  '  Mai.  1  :  6. 


128  LECTURES    ON  [LECT.  VIII. 

the  world  with  such  churches,  and  the  churches  with 
such  famihes,  and  the  famihes  with  just  such  Christians 
as  we  are — and  have  we  the  heart  to  call  that  the  earth's 
latter  day  glory  ?  that  the  jubilee  rest  of  a  groaning  and 
travailing  universe  ?  that  the  light  in  whose  effulgence 
'  the  moon  shall  be  confounded,  and  the  sun  ashamed, 
when  the  Lord  of  Hosts  shall  reign'  ?  ^  Is  that  the 
spectacle,  on  which  the  eye  of  faith  has  been  gazing 
with  rapture  from  the  depths  of  primeval  time  ?  which 
even  now  stirs  with  the  energy  of  a  strong  desire  the 
souls  reposing  beneath  the  altar,  and  animates  the  inter- 
cession of  the  great  High  Priest  within  the  veil  ?  God 
forbid,  that  I  should  '  offend  against  the  generation  of 
His  children,'^  or  disparage  His  goodness  in  the  present 
dispensation  of  His  grace  !  But  sure  I  am,  that  God's 
best  servants  will  not  be  the  most  backward  to  confess, 
and  deplore,  their  manifold  w^eaknesses  and  defilements 
— the  awful  prevalence  of  worldliness — of  Christless- 
ness — within  the  Church's  pale,  in  the  hearts  and  lives 
of  professors.  And  then,  if  we  look  abroad,  where 
shall  we  escape  from  the  din  of  lawlessness,  the  sound 
of  blasphemies,  the  shrieks  of  anguish,  that  come  up 
from  ail  earth's  '  dark  places'  ?  ^ 

No,  no  ;  '  we  see  not  yet  all  things  put  under '  * 
the  Man  Christ  Jesus.  Not  yet  do  we  behold  God's 
'  kingdom  and  glory .^  The  utmost  that  can  be  said 
of  it  is,  that  it  is  coming — that  it  is  near — and  that 
we  look  for  it.  Still  it  remains  what  it  was  in  the  hour 
'18.24:23.         ^Ps.  73:15.         'Ps.  74:20.         *Heb.2:8. 


CH.  2:  11,  12.]        FIRST     T  H  E  S  S  A  L  0  NI A  N  S  .  129 

of  the  first  gospel,  spoken  in  Paradise — what  it  was  in 
the  daj's  of  Abraham,  and  David,  and  Daniel,  and  Paul, 
and  John — -the  subject  at  once  of  promise,  and  of  pra3'er. 
'  Our  Father  which  art  in  heaven  .  .  .  Thy  kingdom 
come  !' 

Some  of  you,  it  is  very  possible,  have  been  thinking 
all  this  while  of  certain  difficulties  in  the  wa}^  of  this 
view  of  the  futurity  of  the  kingdom  of  God.  Of  the 
objections  that  might  be  made  to  it,  I  shall  here  notice 
only  one. 

Are  there  not  passages,  it  may  be  said,  in  which  such 
phrases  as  the  kingdom,  the  kingdom  of  heaven,  are  used 
of  the  spiritual  elements  that  are  found  in  connection 
with,  and  the  Divine  plan  that  pervades,  the  existing 
economy  of  human  affairs  ?  Undoubtedly  there  are  a 
few  such  passages — much  fewer  than  the  objector  com- 
monly imagines.  But,  when  they  are  adduced  in  oppo- 
sition to  the  mass  of  evidence,  that  goes  to  restrict  the 
glorious  development  of  the  kingdom  to  a  dispensation 
yet  future,  the  answer  is  easy  and  obvious. 

Those  spiritual  elements — '  righteousness,  and  peace, 
and  joy  in  the  Holy  Ghost' -^ — and  that  Divine  plan  of 
'  bringing  many  sons  unto  glory'  by  '  the  Captain  of 
salvation,'"  are  by  no  means  peculiar  to  the  Christian 
econom}^  but  are  common  to  it  with  the  antediluvian, 
the  patriarchal,  and  the  Mosaic  economies,  which  were 
all  of  them,  therefore,  together  with  these  Gentile 
times,  so   many  successive  stages  in  the   Church's  mys- 

^  Rom.  14:17.  ^  Heb.  2  :  10. 


130  LECTURESON  [LECT.  VIII. 

terious  ascent  to  the  City  of  God.  But  let  not  the 
Church  mistake  these  inns,  or  tabernacles,  even  the  best 
of  them,  for  her  final  and  everlasting  home.  Call  them, 
if  you  will,  the  steps  of  the  throne  ;  but  remember  that 
they  derive  their  chief  value  from  the  relation  they  bear  to 
that.  If  they  are  spoken  of  at  all  as  part  of  the  throne, 
it  is  because  they  conduct  thither.  The  man  who  takes 
a  grain  of  mustard  seed,  and  casts  it  into  his  garden, 
may  describe  the  process  in  terms  drawn  from  the  ex- 
pected result,  and  say  that  he  has  planted  a  tree  whose 
boughs  reach  to  heaven,  and  cover  the  earth  with  their 
shadow.  And,  in  the  indulgence  of  a  like  anachronism, 
the  pioneers  of  society,  as  they  open  their  first  rude 
clearings  in  some  leafy  wilderness,  might  be  styled 
citizens  of  the  future,  populous,  and  fertile,  and  well- 
ordered  commonwealth.  Even  so,  the  kingdom  of 
grace,  that  divines  speak  of,  is  a  very  different  thing 
from  the  kingdom  of  glory,  of  which  Prophets  and 
Apostles  speak.  If  the  former  sometimes  receives  even 
in  Scripture  the  royal  designation,  it  is  principally  on 
account  of  its  manifold  and  momentous  bearings  on  the 
ultimate  organization  of  the  latter.  Every  plant,  that 
is  now  planted  by  the  Divine  Husbandman  in  this  un- 
genial  clime,  shall  there  unfold  its  incorruptible  life  by 
the  river  of  God.  Every  blow  here  struck  for  Christ — 
every  act  of  endurance  and  self-denial  for  His  sake  and 
the  gospel's — eveiy  cup  of  water  given  in  the  name 
of  a  disciple — every  tear  of  penitence — every  prayer  of 
faith — every  aspiration  of  hope — every  labour  of  love — 


CH.2:11,12.]  FIRST     T  H  E  S  S  ALON  I  A  N  S  .  131 

is  a  seed  of  glory,  disregarded  by  the  world,  ofttimes 
forgotten  by  the  saint  himself,  but  never  unnoticed, 
never  forgotten,  by  God,  and  it  shall  be  'found  unto 
praise,'^  at  Christ's  'appearing  and  kingdom.' 

3.  But  let  us  pass  on  to  our  third  point,  which  re- 
garded the  locality  of  this  kingdom.  Wliere  are  we  to 
look  for  it  ?  We  already  know  that  '  His  kingdom 
ruleth  over  all.'^  But  we  now  inquire.  Where  shall  be, 
so  to  speak,  its  seat  of  empire  ?  Where  the  Court,  the 
Throne,  the  residence  of  the  King  ? 

I  answer,  Not  in  the  sun,  nor  in  the  moon,  nor  in  the 
stars,  nor  in  that  bright  stranger,  ^  whose  banner  now 
blazes  in  the  evening  sky,  nor  yet  in  any  of  the  path- 
less wildernesses,  to  which  he  and  his  peers  have  never 
wandered  ;  but  in  the  '  new  heavens  and  the  new  earth, 
wherein  dwelleth  righteousness,'  and  for  which,  says 
Peter,  '  we  look,  according  to  His  promise.'  * 

For  that  the  earth  itself,  redeemed  at  last  from  Satan 
and  the  curse,  is  to  share  largely  in  the  glory  of  the 
kingdom,  is  the  testimony  of  Scripture  from  Genesis  to 
Revelation.  And  you  will  allow  me  to  add  that  to  my 
own  faith  it  is  no  less  certain,  that  in  that  glory  of  the 
terrestrial — as  distinguished  from  the  glory  of  the 
celestial,  which  is  the  peculiar  portion  of  the  Church, 
the  Lamb's  Wife — a  preeminence  is  reserved  for  the 
restored  and  pardoned  nation  of  Israel — for  the  land  of 

'  1  Pet.  1  :  7.  »Ps.  103:19. 

3  The  Comet  of  Oct.,  1858.  *  2  Pet.  3  :  13. 


132  LECTURES    ON  [LECT.  VIII. 

Israel,  Immanuel's  own  land^ — and  for  Jerusalem,  'the 
City  of  the  Great  King.'  ^ — But  on  these  matters,  how- 
ever interesting,  I  must  not  now  enlarge. 

Into  this,  '  His  own  kingdom  and  glory, ^  then,  '  God,- 
says  the  Apostle,  'hath  called  you,^  or  rather,  calleth 
you  ;  ^  for  it  is  precisely  the  same  form  that  is  so  render- 
ed in  the  24th  verse  of  the  5th  chapter  :  '  Faithful  is 
He  that  calleth  yon.'  '  Let,  therefore,  this  call  of  God.' 
as  if  he  had  said,  '  be  ever  sounding  in  the  ear,  ever 
stirring  the  heart  and  life,  of  the  Church  ;  even  as  I 
press  toward  the  mark  for  the  prize  of  the  same  high 
calling.' 

That  prize,  dear  brethren,  is  the  '  crown  of  righteous- 
ness'— 'the  crown  of  life' — the  'crown  of  glory'* — in 
the  '  Mngdom  and  glonf  of  our  God.  Your  calling, 
equally  with  that  of  the  Thessalonians,  is  to  be,  not  so 
much  subjects  in  the  kingdom  as  its  '  royal  priesthood  ' 
— '  kings  and  priests  unto  God  and  the  Father' — joint- 
heirs  of  all  things  with  Christ,  the  '  King  of  kings,  and 
Lord  of  lords,'  to  each  and  all  of  whom  He  '  will  grant 
to  sit  with  Him  in  His  throne.'  ^ 

Having  this  hope,  dearly  beloved,  let  us  '  purify  our- 
selves, even  as  He  is  pure.'  Yea,  '  seeing  that  ye  look 
for  such  things  .  .  .  what  manner  of  persons  ought  ye 

^  Is.  8  :  8.  » Matt.  5  :  35. 

»  KaXovvTO^.         *  2  Tim.  4:8;  James  1  :.12  ;   1  Pet.  5  :  4. 

« 1  Pet.  2:9;  Rev,  1  :  G  ;   Rom.  8  :   17  ;  Rev.  19  :  IG;  8  :  21. 


CH.2:11,12.]  FIRST    THESSALONIANS.  133 

to  be  in  all  holy  conversation  and  godliness,  looking  for 
and  hastening  the  coming  of  the  day  of  God  ? '  '  Where- 
fore we  receiving  a  kingdom  which  cannot  be  moved, 
let  us  have  grace,  whereby  we  may  serve  Grod  accept- 
ably with  reverence  and  godly  fear.'  '  Behold,  I  come 
quickly :  hold  that  fast  which  thou  hast,  that  no  man 
take  thy  crown.'  ^ 

'  1  John  3  :  3;  2  Pet.  3  :   11,  12,  14  {anevdovrag  rrjv  ■napovoiav) ; 
Heb.  12:  28;  Rev.  3  :  11. 


LECTURE    IX. 

I.  Thess.  2  :  13-16. — '  For  this  cause  also  thank  we  God  without 
ceasing,  because,  when  ye  received  the  word  of  God  which  ye 
heard  of  us,  ye  received  it  not  as  the  word  of  men,  but,  as  it  is 
in  truth,  the  Avord  of  God,  which  effectually  worketh  also  in  you 
that  believe.  For  ye,  brethren,  became  followers  of  the  churches 
of  God  which  in  Judea  are  in  Christ  Jesus  :  for  ye  also  have  suf- 
fered like  things  of  your  own  countrymen,  even  as  they  have  of 
the  Jews  :  who  both  killed  the  Lord  Jesus,  and  their  own  proph- 
ets, and  have  persecuted  us ;  and  they  please  not  God,  and  are 
contrary  to  all  men :  forbidding  us  to  speak  to  the  Gentiles 
that  they  might  be  saved,  to  fill  up  their  sins  alway :  for  the 
wrath  is  come  upon  them  to  the  uttermost,' 

In  the  preceding  verses  of  this  chapter  the  writer 
describes  his  own  hfe  and  ministry  at  Thessalonica.  In 
the  verses  now  before  us  he  repeats  the  testimony 
which  he  had  ah-eady  borne,  in  the  latter  half  of  the 
first  chapter,  to  the  blessed  result  of  his  labours.  And, 
as  in  the  former  instance  he  had  appealed  largely  to 
the  Thessalonians  themselves,  so  here  he  speaks  with 
no  less  confidence  from  his  own  personal  recollection. 

'  For  this  cause ' — such  being  my  great  zeal  for  your 
sanctification  ; — or  perhaps  :  such  being  the  glorious 
purpose  of  God  in  the  gospel  call-^'  we,  also,  thayik 
God  without  ceasing ' — an  arrangement  of  the  words, 


CH.  2;  13-lG.]  FIRST     THESSALONIANS.  135 

which  better  brings  out  the  emphasis  on  the  ive,  and  its 
designed  opposition,  as  I  conceive,  to  the  emphatic  yd 
of  V,  10.  As  if  he  had  said  :  '  Ye  are  my  witnesses, 
and  now  /  am  yours.'  ^  Blessed  is  the  minister,  and 
blessed  is  the  church,  when  there  not  only  exist  be|- 
tween  the  two  parties  these  strong  sentiments  of  muh 
tual  confidence  and  affectionate  esteem,  but  these  per- 
sonal regards  rest  on  grounds  so  substantial  and  endu 
ing  as  in  the  present  instance. 

'  We,  also,  thank  God  luitkout  ceasing,  because,  when 
2je  received  the  loord  of  God  which  ye  heard  from  ~  us,  ye 
received^ — or,  accepted,  embraced ;  for  the  word  is  not  the 
same  as  in  the  preceding  clause,  but  a  much  stronger 
one^ — '  not  meji'sivord,  but,  as  it  is  in  truth,  God's  icordJ^ 
The  immediate  ground  of  apostolic  thankfulness  was, 
that  the  Thessalonians  had  accepted  a  word  which  was 
not  human,  but  Divine.  In  this,  however,  it  is  no  doubt 
implied,  that,  at  the  time  and  in  the  manner  of  their 
acceptance,  they  had  manifested  their  appreciation  of 
the  difference. 

Observe,  then,  that  the  word  which  Paul  preached, 
and  the  Thessalonians  accepted,  was  not  men's  word, 
but  truly  God's  ;  and  the  same  '  is  the  word,  which  by 
the  gospel  is  preached  unto  you.'  ^     It  is  the  voice  of 

'  Zanchius  explains  thus:  '  Not  you  alone  ought  to  give  thanks  for 
this  calling,  but  we  also.'  Liineinann  thus  :  '  We,  as  veil  as  every 
true  Christian  that  hears  of  your  deportment.'  Alford  thus  :  '  We, 
as  well  as  all  believers  in  Macedonia  and  Achaia ;  ch.  1  :  7.' 

*  TTapd.  ^  sde^aode  ;  as  in  ch.  1  :   6. 

*  Xoyov  dvdpC)-nu)v  .  .  .  Xoyov  Qeov.         ^  1  I'et.  1 :  25. 


136  LECTURES    ON  [LECT.  IX. 

God — the  very  breath,  so  to  speak,  of  His  iiifiiute 
essence— in  itself,  therefore,  a  higher,  more  Divine 
thing,  than  any  product  of  creative  power.  '  By  the 
word  of  the  Lord  were  the  heavens  made,  and  all  the 
host  of  them  by  the  breath  of  His  mouth.' ^  But 
mightier  far  is  the  word  by  which  a  lost  world  is 
redeemed.  This  is  the  '  word  '  that  He  hath  '  magni- 
fied above  all  His  name,'-^  as  displaying  at  once  the 
exceeding  greatness  of  His  power,  the  resources  of  His 
manifold  wisdom,  and  the  blended  glories  of  His  hoh- 
ness  and  love.  At  sundry  times  and  in  divers  manners 
it  was  spoken  unto  the  fathers  by  the  prophets — '  holy 
men  of  God  speaking  as  they  were  moved  by  the  Holy 
Ghost ' — and  in  these  last  days  it  has  been  spoken  by 
God  Himself  through  His  Son — and,  when  the  gracious 
words  that  proceeded  from  the  lips  of  Jesus  were  '  con- 
firmed unto  us  by  them  that  heard  Him,'^  they  too 
spake  and  wrote  under  the  same  strong  and  infallible 
impulse  and  guidance  ;  insomuch  that  whosoever  re- 
ceived an  Apostle,  in  the  spirit  of  an  obedient  faith  in 
his  message,  might  with  equal  and  even  greater  pro- 
priety be  said  to  receive  Christ  that  sent  him.* 

Now  it  was  just  thus  that  the  Thessalonians  wel- 
comed the   word   that   Paul    brought  to  them.     They 
received  it  for  what  it  was,  and  in  such  a  way  as  be- 
fitted what  it  was — a  direct  emanation  from  the  Eternal 
j  Mind  ;  not  therefore  as  of  human  origin  and  authority, 

'Ps.  33:6.  ^Ps.  138:2. 

"Heb.  1:  1,2;  2:  3.  ^latt.  10:  40. 


CH.  2:13-16.]  FIRST     THESSALONIANS.  137 

or  as  introducing  them  to  some  new  school  of  heathen 
philosophy,  or  of  Jewish  tradition.  They  received  it 
as  Hoses'  did  the  tables  of  the  law  from  the  outstretched 
hand  of  Jehovah  ;  or  as  the  young,  walreful^'ophet  in 
the  temple  listened  to  the  voice  caiHng  him  through 
the  night  watches.  Yea,  they  received  it,  as  we  are 
told  the  Gralatians  also  did,  '  even  as  Christ  Jesus  ^iJ- 
with  the  same  sort  of  welcome  that  ever  awaited  the 
Mail  of  sorrows,  when  in  the  cool  of  the  day  He  walked 
over  OHvet  and  presented  Himself  in  the  humble  home 
of  Lazarus  and  his  two  sisters  ; — -with  profoundest 
reverence  ;  with  holy  awe  ;  with  an  implicit,  unreply- 
ing  submission  alike  of  the  understanding  and  the  will; 
'  gladly,'^  like  the  hearers  of  Pentecost.  The  word  of 
God  '  was  found  '  of  them,  and  they  '  did  eat '  it,  '  and 
the  word  was  unto  them  the  joy  and  rejoicing  of  their 
heart.'  ^ 

For  you  will  mark  now  the  efficacy  of  th^e  wqrd_so 
received  :  'which  also  ivorhcth  '^ — the  Divine  word  be- 
coming a  Divine  energy — '  in  you  that  believed  For,  as 
without  faith  it  is  impossible  for  a  man  in  the  hearing 
of  the  word  to  please  God,  so  likewise  to  be  profited 
by  it  himself.  '  The  word  preached,'  says  the  Apostle 
in  another  place,  '  did  not  profit  them,  not  being  mixed 
with  faith  in  them  that  heard  it.""  To  the  believer  alone 
is  thieword  of  God  '  the  power  of  God  unto  salvatipn/^^ 

^  Gal.  4:  14.  "'^  Acts  2  :  41.  ''  Jer.  15:  IG. 

*  Kol  h'cpyelrai.      The  '  effectnaUy''  of  our  version  seems  to  come  to 
us  througli  tlie  Bishops'  Bible  {ejfectuousli/)  horn  Calvin  {efficaciter) . 
"Ileb.  11:  G;  4:  2.  'Rom.  1:   16. 


138  LECTURES    ON  [LECT.  IX. 

To  every  one  else  it  is  a  thing  of  quite  another  sort. 
It  has  then  no  power  but  that  which  is  common  to  it 
with  the  law — the  power  to  convince,  to  irritate,  to 
harden,  to  condemn.  Its  salutary  operation  is  confined 
to  the  believing  soul.  There  only  the  incorruptible 
seed  of  the  kingdom  takes  root,  and  brings  forth  the 
peaceable  fruits  of  righteousness.  By  the  same  word 
of  truth,  that  quickens  the  sinner,  the  people  of  God 
are  strengthened,  comforted,  sanctified,  and  not  only 
conducted,  but  '  afore  prepared,  unto  glory. '^ 

Now  in  all  this,  as  illustrated  by  the  experience  of 
the  Thessalonians,  Paul  saw  a  fit  occasion  for  unceasing 
thanksgiving  to  God.  The  word  itself  was  God's.  The 
faith  of  the  Church  was  also  His  gift.  And  no  less  did 
the  subsequent  energy  of  the  word  believed  manifest 
His  power  and  grace.  * 

The  14th  verse  contains  the  evidence  of  what  had 
just  been  asserted. 

'  For  ye,  brethren,  became  folhivers  ' — or,  imitators' — 
'  of  the  churches  of  God  which  in  Judea  are  in  Christ 
Jesus.''  The  same  thing  had  been  expressed  in  the  first 
chapter  by  saying  :  '  Ye  became  followers  of  us,  and 
of  the  Lord.'  For  at  the  head  of  the  long  line  is  the 
Son  of  God  himself,  the  Captain  of  salvation.  But  all 
whom  He  leads  to  glory  walk  in  His  steps,  and  so  be- 
come followers  one  of  another.  Each  successive  group, 
as  it  advances   through  the   wilderness,  '  looking  unto 

'Rom.  9:  23.  'As  in  ch.  1:  6. 


CH.  2:13-16.]  FIRST     TIIESSALONIANS.  139 

Jesus,' ^  is  enabled  also  to  trace,  in  many  a  monumental 
stone,  the  memorials  of  the  ftiith  and  patience  of  their 
predecessors,  and  seems  oftentimes  to  catch  tlie  very 
echo  of  tlieir  ancient  and  immortal  songs.  Nor  would 
the  Apostle  have  us  forget,  that  of  all  these  memorials 
the  earliest  and  the  most  august  were  reared  by  Jewish 
hands,  and  that  they  were  Jewish  voices  which  first 
chanted  the  praises  of  our  Redeemer.  '  Ye  became 
followers  of  the  churches  of  God,  which  in  Jiidea  are  in 
Christ  Jesus. '' 

The  rest  of  the  verse  singles  out  one  feature  of  this 
general  conformity.  '  For  ye  also  have  suffered  like 
things'' — or.  For  ye  also  suffered  the  same  things — 'from 
your  0W71  countrij^nen^  even  as  they  from  the  JewsJ-  This, 
you  will  notice,  is  introduced  in  proof  of  the  consist- 
ency of  their  Christian  walk,  and  as  therefore  illustrat- 
ing the  effectual  operation  of  the  gospel,  when  received 
as  a  Divine  message.  They  had  '  received  the  word  in 
much  affliction.'  They  counted  it  worth  suffering  for  ; 
and  it  enabled  them  to  suffer. 

Doubtless,  it  was  just  the  energy  of  their  faith,  that 
stirred  up  the  wrath  of  their  adversaries.  With  a  dead 
faith  the  world  has  no  quarrel,  for  it  is  not  itself  dis- 
turbed, but  rather  is  kept  in  countenance,  by  it.  The 
formalist  'sleeps,  as  do  others.'^  If  there  be  any  differ- 
ence, it  is  only  that  he  takes  the  Bible  for  his  pillow. 

'  Heb.  12  :  2. 
'  -avra  (according  to  the  now  received  reading,  -a  avra)  STrddsre — 
V7t6 — VTTO.  ^  Ch.  5  :  6. 


140  LECTURES    ON  [LECT.  IX. 

But  I  know  not,  brethren,  on  what  grounds  we  are 
entitled,  in  any  age  or  countr}',  to  ignore  as  now  obso- 
lete and  inapplicable  that  saying  of  primitive  times,  so 
largely  exemplified  in  their  experience  :  '  All  that  will 
live  godly  in  Christ  Jesus  ' — and  will  not  be  contented 
with  a  lifeless  profession  of  godliness — '  shall  suffer 
persecution.'^  It  is  no  more  than  our  blessed  Lord 
forewarned  us  of,  one  and  all :  '  In  the  world  ye  shall 
have  tribulation  ' — tribulation,  that  is,  arising  from  the 
world's  hostility.  And  you  may  have  remarked  that, 
when  on  another  occasion  He  set  himself  to  comfort 
His  disciples  under  the  loss  of  all  things  for  His  name's 
sake,  it  was  in  these  faithful  words  He  did  it :  '  Verily 
I  say  unto  you,  There  is  no  man  that  hath  left  house,  or 
brethren,  or  sisters,  or  father,  or  mother,  or  wife,  or 
children,  or  lands,  for  my  sake,  and  the  gospel's,  but 
he  shall  receive  an  hundredfold  now  in  this  time,  houses, 
and  brethren,  and  sisters,  and  mothers,  and  children, 
and  lands ' — in  other  words,  abundant  compensation 
even  in  this  world  for  the  very  things  lost  ;  but  it  is 
added — 'with  persecutions;^  which  is  as  much  as  to 
say  :  '  Exemption  from  these  cannot  possibly  form  any 
part  of  that  present  compensation  of  my  followers  ; 
only,  as  my  sufferings  shall  abound  in  them,  so  their 
consolation  also  shall  abound  by  me.  In  me  they  shall 
have  peace.'"  If  we,  therefore,  brethren,  have  never 
yet  in  any  form,  or  to  any  extent,  suffered  for  Christ, 
do  we  not  lack  one  of  the  most  important,  and  for  that 

'  2  Tim.  3  :  12.         '  John  16  :  33  ;  Mark  10 ;  29,  30  ;  2  Cor.  1 :  5. 


CH.  2 :  13-16.]  FIRST     THESSALONIANS.  141 

reason  one  of  the  most  desirable,  credentials  of  our 
faith  in  Him  ? 

You  perceive,  at  any  rate,  that  this  solemn  seal  of 
discipleship  was  not  wanting  to' the  believers  at  Thessa- 
lonica.  This  was  one  of  those  churches  of  Macedonia, 
of  whose  '  great  trial  of  affliction  '  the  Apostle  wrote 
years  afterwards  to  the  Corinthians.^  And  even  thus 
earl}^  they  had  '  suffered  the  same  things  from  their  own 
countrymen,  everi  as  theij  ' — the  churches  in  Judea — 
' fro7n  the  Jews' 

In  the  seventeenth  chapter  of  the  Acts  is  recorded 
the  first  outburst  of  violence  against  the  disciples.  But 
that  was  only  the  beginning  of  trouble.  The  language 
of  Paul  here  and  elsewhere  compels  us  to  believe,  that 
the  trial  of  their  faith  presently  waxed  hotter  and  hot- 
ter, while  it  still  served  only  the  more  gloriously  to 
attest  its  security  and  strength.  It  is  expressly  de- 
clared that  they  had  suffered  just  as  their  brethren  in 
Judea  had  suffered  ;  and  there,  we  know,  the  persecu- 
ting fur}^  had  already  rushed  to  all  lengths  of  relentless 
and  bloodthirsty  ferocity. 

Of  this  the  Thessalonians  are  reminded  hy  the  terri- 
ble detail  of  the  next  two  verses  ;  where  the  writer's 
object  seems  to  have  been  the  more  effectually  to  obvi- 
ate the  scandal  of  the  cross,  arising  at  once  from  the 
Jewish  rejection  of  the  gospel  and  from  the  tribula- 
tions of  the  Church,  by  showing  that  it  was  no  strange 

'  2  Cor.  8  :  2. 


142  LECTURE  SON  [LECT.  IX. 

trial  that  had  befallen  the  believers  at  Thessalonica — 
that  they  had  only  been  called  to  enter  into  '  the  fel- 
lowship of  Christ's  sufferings,'^  and  of  the  sufferings  of 
the  most  eminent  servants  of  God  in  every  age  ; — suf- 
ferings, moreover,  inflicted  by  the  blind  zeal  of  that 
same  covenant  people.  From  the  beginning  until  now, 
the  race,  which  had  been  so  favoured  of  heaven,  had 
'  always  resisted  the  Holy  Ghost.' "  It  was  not  more 
characteristic  of  Jerusalem's  history,  that  God  '  sent 
unto  her  all  His  servants  the  prophets,  daily  rising  up 
early  and  sending  them,'  than  it  was  that  she  '  killed 
the  prophets,  and  stoned  them  that  were  sent  unto  her.' 
'  It  cannot  be,'  said  her  own  Lord  and  Redeemer,  '  that 
a  prophet  perish  out  of  Jerusalem.'  *  Which  of  the 
prophets  have  not  your  fathers  persecuted  ?  and  they 
have  slain  them  which  showed  before  of  the  coming  of 
the  Just  One  ;  of  whom  ye  have  been  now  the  betray- 
ers and  murderers  ;'^— such  was  the  unanswerable  chal- 
lenge and  charge  of  Christ's  protomartyr,  as  with  the 
face  of  an  angel  he  turned  at  bay  upon  his  pursuers, 
and  thrust  them  through  the  heart  with  the  Spirit's 
flaming  sword. 

The  very  same  tone  of  faithful  testimony  marks  the 
present  passage.  'Who  both,'' — or,  who  also  ;^  that  is,  in 
the  indulgence  of  just  the  same  evil  spirit  as  that  they 

'Phil.  3:  10.  'Acts  7:  51. 

=  Jer.  7  :  25  ;  Luke  13  :  33  ;  Acts  7  :  52. 
"*  The  accumulation  of  charges  renders  improper  the  other  rendering 
of /caJ,  when  construed  with  the  participle.     If  translated  both^  it  must 
belong  to  rov  Kvpiov :  '  icho  killed  both  Jesus  '  dtc. 


CH.  2:13-16.]  FIRST    T  H  E  S  S  A  L  0  N  I  A  N  S  .  143 

now  manifest  toward  the  Church  —  'killed  Jesus  the 
Lord^  and  their  01011^  prophets'' — the  very  men  whose 
sepulchres  they  build  and  garnish,  and  in  whose  words 
they  profess  to  glory, ^ — '  and  persecuted  us ' — chased  or 
drove  us  out,  as  ye  know,  from  Thessalonica*  as  pesti- 
lent disturbers  of  the  world's  peace, — '  and  they  please 
not  God,'  however  much  they  profess  to  be  zealous  for 
His  gloiy.  But,  as  of  old  He  destroyed  their  fathers  in 
the  wilderness,  even  so  now  at  this  present  time  also  He 
is  turning  to  be  their  enemy,  and  will  fight  against  them.^ 
Meanwhile,  alas,  unobservant  or  regardless  of  these 
portents  of  a  terrible  doom,  now  gathering  and  darken- 
ing all  the  heavens,  poor  Israel  wraps  himself  in  his 
fancied  security,  and,  bristling  all  over  with  a  stubborn 
and  contemptuous  nationality,  is  '  contrary  to  all  menJ 

This  bitter  and  exclusive  temper  of  the  Jew  of  that 
period  was  most  strikingly  shown,  as  the  Apostle  then 
intimates,^  in  his  fierce  resistance  to  the  calling  of  the 

'  So  Alford  represents  the  positional  emphasis  in  tov  Kvpiov  dnoK- 
~eivdvTO)v  ^Jrjoovv. 

"  Many  editors  now  drop  the  word  Idiovg. 

'  Chrysostom  ;  wv  kol  ~d  reuxV  ~^pi(p^povai :  '  whose  very  books  they 
now  parade.' 

^  This  special  reference  seems  to  be  implied  in  the  historical  time  of 
skSico^civtojv. 

^Is.63:   10. 

*The  omission  of  the  copula  Kai  {and)  at  the  beginning  of  v.  16 
shows,  that  the  last  clause  of  the  preceding  verse  is  not  so  much  directed 
independently  and  in  general  against  'the  morose  and  unsocial  bigotry 
of  the  Jews  respecting  all  Gentiles'  (Scott) — the  adversus  omnes 
alios  hostile  odiutn  of  Tacitus — of  which  the  heathen,  indeed,  often 
complained,  but  which,  at  least  in  some  of  its  supposed  manifestations, 
would  be  differently  regarded  by  a  Hebrew  of  the  Hebrews. 


144  LECTURES    ON  [LECT.  IX. 

Gentiles  into  the  fellowsliip  of  the  gospel,  while  he  him- 
self despised  and  rejected  it : — 'forbidding  us  ' — or  by 
every  means  in  their  power  hindering'^  us — '  to  speak  to 
the  Gentiles  that  they  may  he  savedJ  A  very  large  por- 
tion of  the  book  of  Acts,  you  are  aware,  is  taken  up 
with  the  exemplification  of  this  abominable  animosity — 
this  hardened  and  preposterous  wickedness  alike  toward 
God  and  toward  man.  No  wonder  that  it  should  have 
proved  to  be,  what  Paul  here  calls  it,  the  'filling  up 
of  their  sins  alway ;''  or  that,  as  in  the  case  of  Sodom 
and  the  Amorites,  this  consummation  of  guilt  was  of 
itself  the  sure  token  of  inevitable  and  consuming  wrath. 
The  Apostle,  therefore,  speaks,  as  in  the  prophetic 
style,^  of  wrath  already  executed  :  'for  the  wrath  ' — or, 
hut^  the  wrath ;  that  is,  although  the  patience  of  God 
bore  with  them  so  long,  nevertheless^  at  last,  and  in  the 
face  of  all  their  wicked  efforts,  the  wreith,  long  threat- 
ened, long  delayed,  and  by  reason  of  that  delay  the 
more  accumulated  and   overwlielming — 'is  come  upon 

^  K(j)}.v6v-(j}V. 

*To  account  for  the  past  time  of  t(p-&aae  [came],  Lunemaun  lays 
undue  stress  on  the  distinction  between  torath  and  its  manifestation  in 
actual  punishment.  Alford  thinks  that  the  writer  '  looks  bactc  on  the 
fact  in  the  divine  counsels  as  a  thin<i  in  past  time,  q.  d.  "  was  appointed 
to  come  :"  not  "has  cotne." '  It  is  simpler  to  say,  that  the  t'</>(5a(7e 
rests  on  the  dvarrXrjpCjaai.  If  the  latter  is,  or  may  be  conceived  of 
as,  histm-ical,  then  so  also  the  former.  Compare  Matt.  12  :  28  :  'If  it 
be  i\  fact,  that  1  am  working  these  miracles  by  a  Divine  power,  then 
another _/a.c'<,  in  which  you  profess  to  feel  a  deep  interest,  must alread]/ 
have  happened,  little  as  you  were  aware  of  it;  the  kingdom  of  God 
ca^ie  {ii(j)^aae)  upon  you.'  Such  a  use  of.  the  aorist,  however,  is 
rather  Greek  than  English.  ^  de. 


CH.  2:13-16.]  FIRST     THESSALONIANS.  145 

them.'  There  is  nothing  now  between  it  and  them.  It 
has  not  yet  burned  itself  out ;  but,  behold,  it  is  kindled, 
and  cannot  be  quenched.  Israel's  great  tribulation  now 
begins  its  destroying  course,  and  nothing  can  arrest  it. 
*  These  be  the  days  of  vengeance,  that  all  things  which 
are  written  may  be  fulfilled.'^ 

Tlie  words  to  the  uttermost  are  literally,  U7ito  oy  for  an 
end^  and  no  doubt  mark  the  issue,  scope,  or  limit,  of 
the  wrath  that  now  lighted  on  unbelieving,  persecuting 
Israel  ;  that  limit  being  either  the  end,  consummation, 
exhaustion,  of  the  w^rath  itself,^  or,  according  to  the 
common  explanation,  the  end  and  utter  destruction  of 
the  objects  of  it.  Some  of  the  Fathers^  seem  to  have 
understood  the  clause  as  announcing,  that  the  Jewish 
desolation  should  continue  unto  the  end  of  the  world. 

From  our  review  of  these  verses  we  may  learn, 
brethren, 

1.  In  the  first  place,  what  the  true  business  is  of  the 
gospel  ministry. 

It  is  to  preach  '  the  word  of  God ' — to  preach  it  as 
the  word  of  God — to  preach  it  just  as  God  has  spoken 
it — and,  even  in  preaching  the  pure  word  of  God,  to  do 

'  Luke  21  :  22. 

'  elc  reXog.  Some  make  this  qualify  -q  opyfj :  extreme  wrath,  or 
final  \sr;iX\\.  Others  take  it  adverbially:  has  come  at  last,  ov  has 
come  thoroughly^  utterly. 

'Olshausen,  Liinemann,  Alford. 

*  As  Chrysostom  and  Jerome,  cited  by  Penn,  who  adopts  the  same 
view. 

10 


146  LECTURES     ON  [LECT.  IX. 

it  as  it  becometh  the  oracles  of  God,  with  all  simplicity, 
and  gravity,  and  earnestness,  avoiding  utterly  '  the  en- 
ticing words  of  man's  wisdom,'^  and  every  other  species 
of  ostentatious  trickery,  whereby  the  Divine  majesty  of 
truth  is  degraded  and  obscured. 

2.  Secondly,  learn  what  a  serious  matter  it  is  to  be 
brought  under  the  responsibility  of  a  hearer  of  the  gospel. 

The  gospel  is  '  the  word  of  God.'  And  you  know 
with  what  passionate  outcries,  as  under  a  heavy  burden, 
or  as  at  a  fire  in  their  bones,  or  as  if  they  would  wake 
the  dead,  Prophets  and  Apostles,  to  whom  the  lively 
oracles  were  first  committed,  came  forth  from  the  secret 
place  of  God's  presence  :  '  0  earth,  earth,  earth,  hear 
the  word  of  the  Lord!'^  They  realized  much  better 
than  we  do  the  greatness  of  the  provocation,  if,  w^hen 
He  calls,  no  man  regardeth  ;  if,  when  He  speaks  to  us 
from  heaven,  the  worms  of  the  dust  turn  away  from 
him.  The  day  is  coming,  my  hearers,  that  will  declare 
how  damning  a  sin  unbelief  is,  and  ought  to  be,  in  the 
sight  of  God.  Beware  how  you  consent,  any  of  you, 
to  live  day  after  day — it  may  be,  at  such  an  hour  as  ye 
think  not,  to  die — under  this  sore  condemnation. 

3.  Again,  what  a  humiliating  and,  for  such  as  love  to 
glorify  our  fallen  nature,  what  a  perplexing  fact  is  it, 
that  hatred  of  the  gospel,  its  truth,  its  holiness,  its  pro- 
fessors, is  the  common  sentiment  of  unrenewed  man — of 

'  1  Cor.  2:4.  *  Jer.  22  :  29. 


CH.  2:13-16.]  FIRST    THESSALONIANS.  147 

the  Jew  and  the  Gentile  ahke — insomuch  that,  in  send- 
ing forth  that  gospel  among  all  nations,  our  Lord  sent 
not  peace  on  earth,  'but  a  sword' — yea,  a  'fire,'  in 
which  the  natural  charities  of  kindred  and  country  have 
often  perished,  and  a  man's  foes  have  been  '  they  of  his 
own  household!' ^ 

4.  In  the  next  place,  you  may  learn  from  the  c  ■ 

especially  of  the  Jew,  that  the  largeness  mid  precioiisness 

of  our  religious  privileges  afford  not  even  a  presumption  in 

favour  of  the  likelihood  of  a  suitable  improvement  of  them, 

and  a  corresponding  result. 

Nay,  the  history  of  other  days,  without  a  single  ex- 
ception, would  lead  us  to  expect,  in  the  absence  of 
some  express  intimation  to  the  contrary,  that  in  the 
case  of  the  present  dispensation,  as  with  every  other 
that  has  gone  before  it,  the  amount  of  our  privileges  is 
to  be  the  measure  rather  of  our  guilt  and  ruin.  But 
not  only  is  there  no  hint  in  the  New  Testament  of  this 
dispensation  being  about  to  interrupt  the  analogy  of  all 
past  time  ;  the  plain  fact  is  that,  on  almost  every  page, 
the  New  Testament  teems  with  evidence  of  the  very 
opposite  result.  If  the  Apostle  here  speaks  of  wrath 
having  come  upon  impenitent  Israel,  he  speaks  else- 
where, throughout  these  very  Epistles,  of  wrath  that  is 
now  coming  on  an  unbelieving  world,  and  on  apostate 
Christendom.  '  If  God  spared  not  the  natural  branches, 
take  heed  lest  He  also  spare  not  thee.'  ^  Nowhere — 
nowhere — will  that  wrath  alight  with  such  a  consuming^ 
»  Matt.  10:34,  3G;  Luke  12:  49.  'Rom.  11:21. 


148  LECTURES    ON  [LECT.  IX. 

flame,  as  on  the  despiser  of  the  blood   of  the   Son  of 
God,  and  the  unworthy  confessor  of  His  name. 

6.  Learn,  moreover,  to  stand  in  awe  of  God^s  metliod 
of  dealing  with  transgressors. 

He  does  not  hasten  His  '  strange  work'  of  judgment. 
The  sentences  of  His  righteous  indignation  are  '  not 
executed  speedily.'  He  gives  space  for  repentance,  and 
never  strikes  until  iniquity  is  fall.  We  may  well  ad- 
mire this  '  goodness,  and  forbearance,  and  long-suffering' 
of  God,  who  hath  no  pleasure  in  the  death  of  the  sinner, 
and  is  not  willing  that  any  should  perish.^  But,  while 
gratefully  adoring  this  patience  of  the  Almighty,  let  us 
also,  I  repeat,  stand  in  awe  of  it.  Who  knoweth, 
sinner,  how  nearly  full  is  the  cup  of  thine  own  sins? 
Who  knoweth  but  this  one  misspent  and  prayerless 
Sabbath  may  be  the  very  drop,  for  which  God  has  been 
waiting  these  many  years — the  drop  that  is  to  cause  thy 
cup  to  overflow  into  the  fire  of  His  anger,  which  shall 
then  burn  up  around  thee,  and  none  shall  quench  it  ? 

6.  But  learn,  lastly,  you  who  profess  to  be  followers 

of  the  Thessalonians,  as  they  followed  the  churches  of 

Judea,  learn  liow  ijoii  may  safely  determine^  whether  your 

faith  in  the  gospel  is  such  as  may  he  expected  to  come  forth 

from  that  last  fiery  trials  and  then  '  he  found  unto  praise, 

and  honour,  and  glory  J  "^ 

'  Is.  28  :  21 ;  Eccl.  8:11;  Gen.  15  :  IG  ;  Ram.  2:4;   Ez.  33  :  11. 
'  1  Pet.  1  :  7. 


CH.  2:13-16.]  FIRST     THESSALONIANS.  149 

Is  it  a  working  ftiith  ?  effectually  working  in  your 
own  heart  and  mind  '  all  the  good  pleasure  of  God's 
goodness,'^  and  then  working  by  you  'the  peaceable 
fruits  of  righteousness,  which  are  by  Jesus  Christ  unto 
the  glory  and  praise  of  God  V  '^  God  grant  that  in  that 
day  we  may  all  be  found  to  have  been  '  doers  of  the 
word,  and  not  hearers  only.'^ 

'2Thess.  1  :11.  ^  jj^^   |2  .  n  .  phU.  1  ;  n.         ^  James  1  :  22. 


LECTURE    X. 

I.  Thess.  2  :  17-20. — '  But  we,  brethren,  being  taken  from  you  for  a 
short  time  in  presence,  not  in  heart,  endeavoured  the  more 
abundantly  to  see  your  face  with  great  desire.  Wherefore  we 
would  have  come  unto  you,  even  I  Paul,  once  and  again ;  biat 
Satan  hindered  us.  For  what  is  our  hope,  or  joy,  or  crown  of 
rejoicing?  Are  not  even  ye  in  the  presence  of  our  Lord  Jesus 
Christ  at  His  coming?     For  ye  are  our  glory  and  joy.' 

We  here  enter  on  another  section  of  the  Epistle,  in 
which  the  writer  gives  free  utterance  to  the  sentiments 
of  soUcitude  and  longing  desire,  occasioned  by  his 
recent  separation  from  the  church — mentions  his  own 
repeated,  but  abortive,  efforts  to  revisit  Thessalonica — 
expresses  his  joy  and  thankfulness  at  the  good  report 
finally  brought  by  Timothy — and  closes  with  devout 
prayer,  for  himself,  that  he  may  yet  be  allowed  to  see 
his  Thessalonians  once  more  ;  and  for  them,  that  their 
love  may  be  enlarged,  and  their  holiness  perfected  in 
the  day  of  Christ. 

The  section  reaches  to  the  end  of  the  third  chapter, 
which,  it  is  obvious,  should  have  embraced  also  the  four 
verses  now  before  us. 

'  But  we,  brethren,  being  taken  from  ijou  for  a  short 


CH.2:17-20.]  FIRST     T  HES  S  A  L  O  N  I  A  N  S  .  161 

time  in  presence,  not  in  heart,  endeavoured  the  more  ahun- 
danthj  to  see  your  face  with  great  desire!' 

He  had  just  declared  his  parental  interest  in  them, 
and  affection  for  them  ;  and  then  he  had  spoken  of 
their  great  sufferings  for  the  sake  of  that  gospel  which 
they  had  learned  of  him.  How,  then,  could  he  bear 
to  be  absent  from  them  in  this  their  day  of  trial  ? 
Was  it  enough  for  Paul,  that  through  their  kindness  he 
had  been  enabled  to  escape  from  the  dangers,  which  he 
had  been  instrumental  in  arousing  against  them  ?  Or, 
in  the  occupations  and  excitements  of  new  scenes,  had 
he  altogether  lost  sight  of  them  ?  It  was  apparently 
to  preclude  the  rise  of  any  such  suspicions,  that  the 
present  statement  was  made.  And  you  will  observe, 
that  the  manner  in  which  it  is  made  is  singularl}' — we 
might  say,  elaborately — emphatic. 

''But  we,  brethren^ — whilst  ijou  (v.  4)  were  thus  suf- 
fering for  our  common  faith,  what  became  of  us  ? — we, 
brethren,  '  being  taken  from  you,'' — literally,  orphaned  of 
you}  Tlie  word  is  a  very  strong  one,  and  occurs 
nowhere  else  in  the  New  Testament.  It  properly  ex- 
presses the  being  reduced  to  a  state  of  orphanage,  and 
is  here  transferred  to  represent  the  Apostle's  sense  of 
bereavement  in  his  enforced  separation  from  his  spiri- 
tual children.  His  emotions  were  like  those  of  Jacob  : 
'  If  I  be  bereaved  of  my  children,  I  am  bereaved.'^ 
'He  says  not,'  remarks    one    of  the   Greek    Fathers,^ 

'  aTTopcpavcodevreg  d(f  vjiuv,  ^  Gen.  43  :  14. 

^Chrysostoin  {^p.  ii.  ad  Olymp.  12.):  ov6e  yap  e(7r£, ^wpiCT^evTe?" 
Ujuwv,  ovSs  SiaanaadevTeg  vficov,  ov6e  diaardvreg,  ov6s  drroXeccpdevTe^ 


152  LECTURES    ON  [LECT.  X. 

'  "parted  from  you,  or  tor yi  from  you,  or  distant,  or  absent, 
but  orphaned  of  you.  He  sought  for  a  word  that  might 
j5tly  indicate  his  mental  anguish.  Though  standing  iu 
the  relation  of  a  father  to  them  all,  he  yet  utters  the 
language  of  orphan  children  that  have  prematurely  lost 
their  pare^nt.' 

'  The  addition,  'for  a  short  time,^  ov  for  the  space  of  an 
hour}  seems  to  be  susceptible  of  different  explanations. 
Thus,  the  writer  may  be  understood  as  stating  that, 
scarcely  had  he  left  Thessalonica,  when  these  feelings 
of  loneliness  and  desolation  set  in,  impelling  him  to 
immediate  attempts  to  return.  Or  he  may  have  spoken 
according  to  his  own  desire  and  hope,  that  the  separa- 
tion itself  would  be  of  short  duration.^  Nay,  it  is 
quite  possible  that  the  eye  of  faith  may  have  glanced 
onward  to  a  speedy  reunion  in  the  coming  kingdom  of 
our  Lord.  Whensoever  Christians  part,  though  it  be 
at  the  entrance  of  death's  dark  valley,  they  are  entitled 
to  say :  '  In  a  short  time — yet  a  little  while — and  we 
shall  meet  again,' 

But,  however  short  the  interval,  the  Apostle  was  ill 
at  ease  while  it  lasted.     And  the  reason  was  that,  with- 

dAA'  dnopcpavtodevTeg  vfiMv.  Xe^iv  e^'i^Trjoev  Ikuv^v  e[j,(pT]vai  ttjv 
66vvr)v  avTov  rrjc  ipvxrjg.  Kairoiye  ev  rd^ei  rcarepog  rjv  dnaotv 
avTog,  aXXa  iraidtoyv  opcpavCjv  ev  t^  dcopo)  rjXiKia  rov  yeyevvTjKora 
dno^aX6pT(x)i>  ^i^eyyerai  prj/xara. 

'  Trpog  Kaipbv  (^pag. 
'  To  this  Liinemann  objects  the  grammatical  relation  of  the  parti- 
ciple, havmg  been  bereaved,   to  the  past  tense  of  the  verb,  toe  en- 
deavoured.    But  the  objection,  though  adopted  by  Alford,  is  by  no 
means  conclusive. 


CII.  2:17-20.]  FIRST     THESSALONIANS.  153 

drawn  from  the  church  in  bodily  presence,  in  his  heart 
he  still  fondly  clung  to  it.  'Having  been  bereaved  qfycni 
for  a  short  time  in  jJfesence,  not  in  heart. ^  The  distinc- 
tion was  a  familiar  one  in  Paul's  experience,  and  it 
meets  us  again  and  again  in  his  Epistles.  To  the  Cor- 
inthians he  writes  of  being  '  absent  in  body,  but  present 
in  spirit ;'  and  in  nearly  similar  terms  to  the  Colossians.^ 
So  far,  however,  was  this  continual  remembrance  of 
his  friends  from  satisfying  the  Apostle,  or  reconciling 
him  to  his  temporary  absence,  that  it  served  rather  to 
sharpen  his  regrets,  and  deepen  his  longings.  We  'the 
more  dbwndantly  endeavourecP  to  see  your  face  with  great 
desire.^  This  might,  indeed,  have  reference  to  the  af- 
flictions and  perils  of  the  church  ;  as  if  he  had  said  : 
'  Instead  of  being  deterred  by  our  knowledge  of  what 
ye  were  suffering  for  the  gospel's  sake,  we  so  much  the 
more  abundantly  endeavoured  to  return,  that  we  might 
share  your  sorrows,  and  help  you  to  bear  them,  while 
we  mingled  our  tears  with  yours.' ^     Or  perhaps,  as  I 

'  1  Cor.  5:3;  Col.  2:5.  =  The  order  of  the  Greek. 

^  T/iinemann  thinks  that  this  has  nothing  in  the  context  to  lean  upon. 
But  see  V.  14.  He  hinnself  goes  still  further  back,  when  he  makes  the 
riy.tlq  {tee)  of  this  verse  a  resumption  of  that  in  v.  13. — His  own  view, 
in  which  he  follows  Schott,  and  is  followed  by  Alford  :  'the  more,  as 
the  separation  had  been  so  recent,'  carries  with  it  the  somewhat  awk- 
ward suggestion,  that  the  lapse  of  time  would  abate,  or  had  already 
abated,  the  Apostle's  fervour.  It  is,  however,  to  be  preferred  to  the 
opposite  gloss  of  Oecumenius  and  Theophylact:  'more  than  was  to  be 
expected  of  those  so  recently  separated.'  Others  (Luther,  Musculus, 
Zanchius,  Bretschneider,  De  Wette,  Baumgarten-Crusius,  Koch)  lay 
the  stress  on  the  words,  not  in  heart:  'the  more,  because  still  with 
you  in  heart.'     But  besides  that,  had    the  separation  been  in  heart, 


154  LECTURES     ON  [LECT.  X. 

have  already  suggested,  it  may  be  sufficient  to  say  with 
Calvin,  that  the  writer's  '  love,  instead  of  being  lessened 
by  absence,  was  rather  the  more  inflamed  thereby.'^ 
His  removal  to  other  scenes  of  labour  had  not  alienated 
his  affections  in  the  least  from  his  Thessalonian  brethren. 
It  had  only  been  the  occasion  of  more  ardent  desires  for 
renewed  fellowship  ;  and  not  only  of  desires,  but  of 
prayers  also,  as  in  the  next  chapter  :  '  night  and  day 
praying  exceedingly  that  we  might  see  your  face  ; '  '^ 
nor  yet  of  prayers  only,  but  also  of  distinct  efforts  for 
the  accomplishment  of  that  end. 

*  Wlierefore  we  would  have  come' — we  wished^  to  come — 
'  unto  you,  even  I  Paul — for  you  are  not  to  think  that  I 
am  taking  credit  to  myself  for  what  might  have  been 
true  rather  of  my  companions  in  travel.  To  my  certain 
knowledge,  it  was  especially  and  emphatically  true  of 
myself.  Even  I  Paul — burdened  as  I  am  with  apostolic 
cares,  and  distracted  by  the  concernments  of  all  the 
churches,  and  the  cries  of  a  perishing  world — even 
I  Paul  vjished  to  come  unto  you — and  that  not  once  only, 
but  repeatedly,  both  once  and  again,  so  steady  and 
abiding,  as  well  as  fervent,  was  my  desire  ;  and  Satan 
hindered,  or  thwarted,^  us'' — Satan;  nothing  less — an 
additional  ^  confirmation  of  the  reality  and  the  strength 

there  would  have  been  no  desire  whatever  to  return  (Liinemann), 
that  clause  comes  in  merely  as  an  incidental,  parenthetical  correction 
of  the  main  thought,  which  is  that  of  the  separation. 

'  'Adeo  non  imminutum  Aiisse  amorem  discessu,  ut  magis  accensus 
fuerit.' 

"■'  Ch.  3  :  10.  '  rideXqaafiev.  ^  sveKOipev.  *  Kal. 


CH.  2:17-20.]  FIRST    THESSALONIANS.  155 

of  the  purpose,  that  it  required  Satanic  craft  and  vio- 
lence to  defeat  it. 

Of  this  redoubled  attempt  we  know  nothing  beyond 
what  is  here  mentioned.  The  probability  is  that  it  was 
made  at  Berea,  where  Paul,  you  remember,  halted  on 
his  way  to  Athens.  But  *  Satan  thwarted  '  —baffled — 
him  ;  in  what  way  is  not  specified.  From  the  narrative, 
however,  in  the  book  of  Acts,  of  the  difficulties  that 
soon  beset  the  preacher  in  the  former  place,  we  may 
conclude  that  it  was  by  keeping  him  so  fully  occupied 
with  incessant  conflicts  and  ever  new  tribulations  of  his 
own,  as  to  leave  him  no  leisure  for  carrying  out  his 
plan.  And  when  to  this  it  is  added  that  the  storm, 
which  finally  drove  him  from  Berea,  blew  from  Thessa- 
lonica,  the  impossibility  of  an  immediate  return  to  the 
Macedonian  capital  becomes  apparent. 

Now,  while  there  is  no  express  reference  in  the  Acts 
to  Satan's  agency  in  the  matter,  you  are  yet  to  consider 
that  in  the  wicked  men,  who  every  where  sought  to 
silence  the  evangelical  proclamation,  Paul  saw  the 
emissaries  of  hell — the  children  of  disobedience,  in 
whose  hearts  Satan  worketh,  leading  them  captive  at 
his  will.  Here  too  he  wrote  from  his  ov/n  abundant 
daily  experience,  when  he  said :  '  We  wrestle  not 
against  flesh  and  blood,  but  against  principalities, 
against  powers,  against  the  rulers  of  the  darkness  of 
this  world,  against  spiritual  wickedness  in  high  places.'  ^ 
Nor  did  he  thus  speak  for  himself  alone.     Just  as,  in  the 

'  Eph.  6  :  12. 


156  LECTUEES    ON  ^[LECT.  X. 

case  of  Job,  the  sword  of  Sabeans  and  Chaldeans — the 
fire  of  God  from  heaven — the  great  wind  from  the 
wilderness— the  sore  boils  from  the  sole  of  his  foot  to 
his  crown — are  all  introduced  as  the  instruments  and 
manifestations  of  Satan's  envious  rage  ; — just  as,  in 
the  case  of  our  Lord  himself,  the  same  great  Adversary, 
who  sought  His  life  in  infancy  through  the  jealousy  of 
Herod,  and  assailed  His  filial  integrity  immediately 
after  His  baptism,  pursued  Him  throughout  His  whole 
ministry,  until  in  the  hour  and  power  of  darkness, 
gathering  all  his  strength  for  the  final  onset,  he  '  put 
into  the  heart  of  Judas  Iscariot,  Simon's  son,  to  betray 
Him,'  and  after  the  sop,  for  the  securer  accomplishment 
of  the  infernal  purpose,  and  for  the  more  direct  grati- 
fication of  his  personal  hate,  he  '  entered  into'  ^ — took 
bodily  possession  of — the  unhappy  wretch,  and  so 
brought  the  Saviour  of  the  world  to  the  cross  ; — even 
so  Scripture  gives  us  the  very  same  explanation  of  the 
temptations  and  persecutions  of  the  Church.  '  And  the 
Lord  said,  Simon,  Simon,  behold,  Satan  hath  desired  to 
have  you,  that  he  may  sift  you  as  wheat.'  '  And  unto 
the  angel  of  the  church  in  Smyrna  write  ....  Behold, 
the  devil  shall  cast  some  of  you  into  prison,  that  ye 
may  be  tried.'  '  Woe  to  the  inhabitants  of  the  earth 
and  of  the  sea !  for  the  devil  is  come  down  unto  you, 
having  great  wrath,  because  he  knoweth  that  he  hath 
but  a  short  time.     And  when  the  dragon  saw  that  he 

•  Luke  22  :  53 ;  John  13:2;  27. 


CH.  2:17-20]  FIRST     THESSALONIANS.  157 

was    cast  unto   the  earth,   he   persecuted   the    woman 
which  brought  forth  the  man-child.'^ 

And  what,  brethren,  is  our  consolation,  what  our 
security,  in  this  dark  presence  of  our  great,  unseen,  but 
ever  active  and  relentless  Foe  ?  Nothing  but  this, 
that  neither  against  Christ,  nor  any  of  his  servants, 
could  Satan  have  any  such  power  at  all,  except,  and  in 
so  far  as,  it  were  given  him  from  above.^  And  our 
'  God  is  faithful,  who  will  not  suffer  you  to  be  tempted 
above  that  ye  are  able  ;  but  will  with  the  temptation 
also  make  a  way  to  escape,  that  ye  may  be  able  to  bear 
it.'^  When  Shimei  cursed  David,  he  doubtless  gave 
utterance  to  a  Satanic  as  well  as  a  human  malignity. 
But  over  and  above,  and  as  a  controlling  energy  inter- 
mingled with,  all  baser  elements,  David  perceived  that 
*  the  Lord  had  bidden  him,'^  and  therefore  he  was  still. 
And  so  Paul  likewise  was  able  to  discern  a  Divine  mis- 
sion, and  a  Divine  hand,  in  the  buflfetings  of  these  mes- 
sengers of  Satan .^  He  elsewhere  expressly  refers  to 
this  sovereign  disposal  the  arrangement  of  even  the 
smallest  details  of  his  ministerial  course.  For  instance, 
when  writing  in  the  midst  of  '  many  adversaries'  to 
the  church  of  Corinth,  his  calm,  cheerful  language  is  : 
'  I  will  come  to  you  shortly,  if  the  Lord  will.  ...  I  trust 
to  tarry  a  while  with  you,  if  the  Lord  permit.'  And 
just   so,    in   bidding   farewell    on  one   occasion   to    the 

*    '  Luke  22  :  31  ;  Rev.  2  :  8,10  ;   12  :  12,  13.       '  John  19  :  11. 
'1  Cur.  10:13.  *  2  Sam.  10:11.        '2  Cor.  12:7 


158  LECTURES     ON  [LECT.  X. 

church  of  Ephesus,  '  I  will  return  again  unto  you,'  said 
he,  'if  God  will' ^ 

The  two  remaining  verses  of  the  chapter  contain  a 
very  noble  and  affecting  statement  of  the  reason,  why 
the  Apostle  was  thus  earnest  and  constant  in  his  desire 
to  revisit  Thessalonica.  Of  course,  that  he  should  do 
so  was  likely  to  be  greatly  for  the  advantage  of  the 
church.  But,  with  the  generosity  and  modesty  so 
characteristic  of  the  writer,  this  idea  is  not  put  for- 
ward, except  by  implication.  The  prominent  considera- 
tion, you  will  observe,  is  Paul's  own  personal  interest 
in  the  case.  And  in  precisely  the  same  spirit,  having 
said  to  the  Romans  in  the  first  chapter  of  that  Epistle  : 
'  I  long  to  see  you,  that  1  may  impart  unto  you  some 
spiritual  gift,  to  the  end  ye  may  be  established,'  he 
hastens,  as  it  were,  to  correct  what  might  seem  to  be 
an  immodest  assumption  of  superiority,  by  at  once  add- 
ing :  '  That  is,  that  I  may  be  comforted  together  with 
you,  by  the  mutual  faith  both  of  you  and  me.' 

A  very  slight  modification  in  the  rendering  of  the 
19th  verse  will  help  to  bring  out  more  exactly  the 
meaning  of  the  original :  '  For  what  is  our  hope,  or  joy, 
or  crown  of  glorying  ?' '^  (so  the  English  margin.)  '  Or 
are  not  ye  also,  before^  our  Lo7'd  Jesus  Christ  at  His  com- 
ing V  In  other  words :  '  No  wonder  that  we  should 
thus  long  after  you.     For  what,  in  the  day  of  Christ, 

'  1  Cor.  4  :  19;   16  :  7,  9 ;  Acts, 18  :  21. 
'  Kavx^oecjg.  ^  i]  ov-)(i  koX  vfxelc;  ijiTtpoadev. 


OH.2:17-20.]  FIRST     T  HES  S  A  L  0  N I ANS  .  159 

which  we  are  so  eagerly  expecting,  what  shall  then  be 
our  ground  of  peculiar  triumph  as  Christ's  ministers. 
What,  but  sinners  saved  through  our  instrumentality  ? 
Or,  if  that  be  true  in  general,  is  there  any  doubt  that 
you  are  of  the  number?  you  also?  you,  as  well  as  the 
other  churches,  among  which  we  have  gone  preaching 
the  kingdom  of  Grod?'^  And  then  comes,  prompt  as  an 
echo,  the  bounding  answer  to  these  queries  :  '  For ' — 
the  question  I  ask  with  a  joyful  confidence  ;  for — '  ye' — 
ye  Thessalonians  ;  ye,  v/hoever  else  ;  ye,  whoever  not  ; 
ye — '  are '  even  now — and  how  much  more  in  that  day  of 
revelation  and  of  reward  shall  ye  be  ! — '  our  glory  and 

joy- 

This  style  of  thought  and  of  expression  is,  you  are 
aware,  quite  familiar  to  our  Apostle.  '  As  also  ye 
have  acknowledged  us  in  part,'  he  writes  to  the  Corin- 
thians, '  that  we  are  your  rejoicing,  even  as  ye  also  are 
ours  in  the  day  of  the  Lord  Jesus.'  And  to  the  Philip- 
pians  :  '  My  brethren  dearly  beloved  and  longed  for,  my 
joy  and  crown,' ^ 

In  that  day,  it  is  true,  the  Lord  himself  shall  be  the 
everlasting  light  of  all  the  redeemed,  and  their  God 
their  glory.  ^  But  here  Paul  is  speaking,  not  so  much 
as  an  individual  sinner  saved  by  grace,  as  in  his  official 
relations  as  an  Apostle.  So,  when  exhorting  the  Philip- 
pians  to  be  '  blameless  and  harmless,  the  sons  of  God, 
without  rebuke,  in  the  midst  of  a  crooked  and  perverse 
nation,  among  whom  they  shone  as  lights  in  the  world  ; 

'  Acts  20  :  25.         ^  2  Cor.  1  :  14  ;  Phil.  4:1.         ^  Is.  60  :  19. 


160  LECTURES    ON  [LECT.  X. 

holding  forth  the  word  of  life,'  he  does  not  hesitate  to 
avow  what  I  have  called  his  own  personal  interest  in 
the  result,  as  one  motive  of  his  address,  as  it  might  also 
be  of  their  compliance  :  '  that  I  may  rejoice  in  the  day 
of  Christ,  that  I  have  not  run  in  vain,  neither  laboured 
in  vain.'-'  And  in  the  same  sense  perhaps  we  may 
understand  the  Apostle  John  in  his  First  Epistle 
(2  :  28)  :  '  And  now,  little  children,  abide  in  Him  ;  that, 
when  He  shall  appear,  we  may  have  confidence,  and 
not  be  ashamed  before  Him  at  His  coming.' 

Blessed  be  God,  the  glory  that  awaits  the  faithful 
minister  of  the  truth  of  God  is  the  subject  of  repeated 
promise  both  in  the  Old  Testament  and  the  New. 
'  They  that  be  wise  shall  shine  as  the  brightness  of  the 
firmament ;  and  they  that  turn  many  to  righteousness 
as  the  stars  for  ever  and  ever.'^  'Brethren,'  says 
James  (5  :  20),  '  if  any  of  you  do  err  from  the  truth, 
and  one  convert  him  ;  let  him  know,  that  he  which  con- 
verteth  the  sinner  from  the  error  of  his  way  shall  save 
a  soul  from  death,  and  shall  hide  a  multitude  of  sins.' 
'  If  any  man's  work  abide  which  he  hath  built  there- 
upon ' — that  is,  on  the  one  foundation,  Jesus  Christ — 
'he  shall  receive  a  reward,' savs  Paul. ^  And  what, 
and  how  great  that  reward  shall  be,  Peter  tells  us  in 
his  charge  to  his  fellow-presbyters  :  '  And  when  the 
Chief  Shepherd  shall  appear,  ye  shall  receive  a  crown 
of  glory  that  fadeth  not  away.'*  Of  this  crown  each 
particular  soul,  by  them  quickened,  and  comforted,  and 

'  Phil.  2  :  15,  16.     "  Dan.  12  :  3.      M  Cor.  3:14.     M  Pet.  5  :  4. 


CH.  2:17-20.]  FIRST     THESSALONIANS.  161 

restored,  and  strengthened,  and  sanctified,  through  the 
gospel,  shall  be  a  bright,  an  imperishable,  gem. 

It  is  easy,  then,  to  understand,  why  this  considera- 
tion among  others  kept  Paul  so  intently  watchful  over 
the  walk  of  his  spiritual  children,  and  so  earnest  in  his 
efforts  to  pay  them  frequent  visits.  In  the  first  place, 
he  liked  to  be  near  those  whom  he  loved,  and  whom  he 
looked  upon  as  the  pledges  of  his  own  eternal  glory. 
And  then  he  longed  to  make  even  that  prospect  at  once 
securer  and  brighter,  by  confirming  what  had  been 
wrought  in  them,  and  by  imparting  to  them  still  other 
spiritual  gifts  for  their  furtherance  and  joy  of  faith. 

1.  These  verses  plainly  teach  the  fact  of  Satan's 
actual,  personal  resistance  to  the  influence  of  the  gospel 
in  our  world,  and  something  also  of  the  variety  of  his 
methods  for  effecting  his  malign  object.  Not  only  does 
he  '  blind  the  minds  of  them  which  believe  not,  lest  the 
light  of  the  glorious  gospel  of  Christ,  who  is  the  image 
of  God,  should  shine  unto  them,'^  but,  by  all  the  devices 
of  his  craft  and  fury,  he  seeks,  if  he  cannot  break  the 
frail  vessels  in  which  that  light  is  stored,  at  least  to  limit 
the  range  of  their  influence.  I  cannot  doubt,  brethren, 
that  one  main  source  of  our  present  dangers — I  speak 
of  the  Church  at  large — is  the  prevailing  ignorance  of 
Satan's  devices  ; — I  had  almost  said,  the  prevailing  for- 
getfulncss  of  Satan's  existence.  Not  a  few  seducing 
spirits  are  now  abroad  ;  and  Christendom,  with  all  her 

'  2  Cor.  4  :  4. 
11 


162  LECTURES    ON  [LECT.  X. 

airs  of  presumption  and  carnal  confidence,  and  with  all 
her  'great  swelHng  words  of  vanity,'^  but  too  clearly 
betrays  how  unprepared  she  is  to  cope  with  them. 

2.  These  verses,  moreover,  and  the  many  parallel 
ones  in  other  Epistles,  furnish  a  beautiful  exemplifica- 
tion of  the  wants  and  instincts  of  the  social  nature  of 
man — of  man  redeemed  and  regenerated.  How  much 
stress  does  the  Apostle  every  where  lay  on  seeing  the 
face  of  those  he  loved  !  There  is  a  language  of  the  eye, 
whicli  cannot  be  written— a  solace  and  satisfaction  in 
the  mere  presence  and  contact  of  our  friends,  which  no 
frequency  and  fervour  of  correspondence  can  supply. 
Indeed,  the  truth  of  this  fact  is  plainly  involved  in  those 
words  of  inspiration  :  '  He  that  loveth  not  his  brother 
whom  he  hath  seen,  how  can  he  love  Grod  whom  he  hath 
not  seen  ?'  '^ 

Now.  what  is  true  of  Christian  brethren,  with  all  the 
imperfections  adhering  to  the  best  of  them  in  the 
present  estate,  where  the  face  is  so  often  wet  with  tears, 
and  distorted  by  pain,  and  furrowed  by  care,  and  dark- 
ened by  unholy  passion  and  the  shadow  of  death — is  it 
not  reasonable  to  think  that  it  must  hold  true  likewise 
in  the  relations  of  all  Christians  to  their  Lord,  the  Man 
Christ  Jesus  ?  Accordingly,  the  entire  spirit  of  the 
New  Testament  shows,  that  it  does  hold  true  in  this  in- 
stance, and  that  in  the  highest  form  and  degree.  It  is 
the  wonderful  work  of  Divine  grace  in  the  soul,  that, 
'  2  Pet.  2:18.  M  John  4  :  20. 


CH.  2:17-20.]  FIRST     T  HES  S  AL  ONI  A  N  S  .  163 

'  having  not  seen  Christ,  it  loves  Him  ;  that,  though  now 
it  sees  Him  not,  yet  beheving  in  Him,  it  rejoices  with 
joy  unspeakable  and  full  of  glory ' ' — of  glory  in  its 
reflections,  prelibations,  first  dawnings.  But  glory  in 
the  splendour  of  its  meridian — direct,  unshaded,  full- 
orbed  glory — what  is  it  but  to  see  Christ  'as  He  is,'^ 
and  so  '  ever  be  with  the  Lord  '?^ 

Hence  the  passionate  search  of  the  forsaken  Bride  for 
Him  whom  lier  soul  loveth.  Hence  her  restlessness 
amid  all  present  scenes,  where  even  the  best  and  dear- 
est of  her  consolations,  'the  first  fruits  of  the  Spirit,'^ 
so  far  from  stilling  the  groanings  of  her  desire,  tend  only 
to  inflame  her  continual  supplications  for  His  return,  of 
whose  great  love  for  her  they  are  the  pledges  and  the 
memorials.  '  How  long,  0  Lord  ?'  '  Even  so,  come, 
Lord  Jesus  !'^ — there  are  assuredly  no  prayers  more 
natural  to  the  Christian  heart,  none  that  better  become 
Christian  lips,  than  these.  Nor  can  I  cease  to  regard  it 
as  by  far  the  most  dismal  sign  in  the  whole  present 
aspect  of  things,  that  that  cry,  once  so  mighty  and 
unanimous  in  Christendom,  is  now  all  but  stifled  in  the 
communion  of  the  baptized.  Very  many,  it  is  true,  on 
all  sides  we  hear  talking  about  Christianity.  Very 
many  even  are  prophesying  in  Christ's  name,  and  in 
His  name  are  putting  forth  eflbrts,  nearly  as  impotent 
as  they  are  vainglorious,  to  cast  out  devils.  But  where 
is  the  patient  waiting  for  Christ  himself?     Where  the: 

» 1  Pet.  1:8.       n  John  3:2.      ^  ch.  4  :  17.       *  Rom.  8  :  23. 
*Rev.O:  10;  22:20.  «  MaU.  7  •.  22. 


164  LECTURES    ON  [LECT.  X. 

sighing  and  mourning  of  the  widowed  Church  ?  Where 
the  wistful  looking  out  at  the  windows,  and  chiding  the 
delay  of  His  chariot  wheels  ?  Busy  as  many  Christian 
men  and  women  are  in  their  multifarious  schemes  for 
reforming  society  and  converting  the  world,  it  is  no 
comfort  at  all  to  them  to  hear  of  the  possible  arrest  of 
all  human  projects  by  the  sudden  appearing  of  the 
Lord.  In  what  sense,  then,  can  they  be  said  to  '  love  ' 
that  appearing,  ^  as  not  onl}-  itself  a  distinct  object,  but 
the  paramount  object,  of  Christian  hope  ?  For  only 
then  shall  the  Church  again  look  on  the  face  of  Jesus 
— rest  in  His  bosom — and  enter  into  His  joy. 

At  all  events,  there  can  be  no  doubt  whatever,  that 
all  Paul's  expectations  of  joy  from  whatever  quarter 
continually  tended  tow^ard,  and  centred  in,  the  day  of 
Christ's  coming.  What  an  enhancement,  for  example, 
of  his  joy  in  the  salvation  of  these  very  converts,  did 
he  anticipate  from  embracing  them  in  the  presence  of 
our  Lord  Jesus  Christ,  as  he  led  them  forward  to  the 
throne,  saying  :  '  Behold,  I  and  the  children  which  God 
hath  given  me.'^  How  much  more  effulgent  the  crown 
of  his  reward,  that  he  receives  it  from  the  hand  of  the 
Chief  Shepherd,  who  gave  His  own  life  for  these  little 
ones,  and  who  now  proclaims  even  that  love,  which  led 
Him  for  their  sakes  into  the  wilderness  and  to  the  cross, 
satisfied  and  well  pleased  with  His  faithful  servant  and 
co-worker ! 

Dear  brethren,  shall  this  be,  in  any  humble  measure, 

'  2  Tim.  4:8.  *  Ileb.  2  :  13. 


OH.  2:17-20.]  FIRST    TIIESSALONIANS.  165 

my  joy — my  crown  of  glorying — in  that  day  ?  Surely, 
surely,  this  is  the  question  of  by  far  the  most  solemn, 
overwhelming  import  to  my  own  soul,  and  daily  would 
I  feel  how  poor  and  stale,  how  barren  and  unfruitful, 
are  all  other  triumphs,  compared  with  that.  Brethren, 
pray  for  me !  And  '  God  forbid  that  I  should  sin 
against  the  Lord  in  ceasing  to  pray  for  you.'^ 

'1  Sam.  12:23. 


LECTURE    XI. 

L  Thess.  3  : 1-5. — '  Wherefore  when  Ave  could  no  longer  forbear, 
we  thought  it  good  to  be  left  at  Athens  alone ;  and  sent  Timo- 
theus,  our  brother,  and  minister  of  God,  and  our  fellow-labourer 
in  the  gospel  of  Christ,  to  establish  you,  and  to  comfort  you  con- 
cerning you.r  faith :  that  no  man  should  be  moved  by  these  afflic- 
tions: for  yourselves  know  that  we  are  appointed  thereunto. 
For  verily,  when  we  were  with  you,  we  told  you  before  that  we 
should  suffer  tribulation ;  even  as  it  came  to  pass,  and  ye  know. 
For  this  cause,  when  I  coiald  no  longer  forbear,  I  sent  to  know 
your  faith,  lest  by  some  means  the  tempter  have  tempted  you, 
and  our  labour  be  in  vain.' 

The  writer  had  just  been  speaking  of  his  strong 
desire,  and  the  failure  of  his  repeated  efforts,  to  revisit 
Thessalonica  ;  which  desire  and  efforts,  he  intimates, 
were  prompted  by  feehngs  of  ardent  affection  for,  and 
a  deep  personal  interest  in,  the  church  planted  there  by 
his  own  hands.  '  Wherefore\  says  he — such  being  the 
state  of  my  heart  towards  you,  and  such  the  hindrances 
to  my  immediate  return — '  ivhen  we  could  no  longer  for- 
bear ;''  and  so  in  the  fifth  verse  :  '  when  I  could  no  longer 
forbear  J  Excepting  these  two  instances,  the  only  places 
in  the  New  Testament,  where  the  word  occurs  that  is 
here  renderedybrSmr,  are  1  Cor.  9:12  and  13:7,  and 
there  you  will  find  it  translated  to  suffer^  to  bear.     The 


CH.3:l-5.]  FIRST     T  H  E  S  S  A  L  0  N  I  A  N  S  .  167 

same,  I  doubt  not,  is  its  meaning  in  the  present  context : 
*  When  we  could  no  longer  endure  '^  all  this  solicitude  and 
suspense  in  relation  to  you,  and  could  think  of  no  other 
way  of  relief,  '  we  thought  good  to  he  left  in  ^  Athene 
alone,  and  sent  Timoihij '  to  do  what  we  should  have  so 
much  rejoiced  to  do  in  person. 

Paul  at  Athens  !  Paul  at  Athens  alone  !  There  are 
very  few  historical  pictures  equal  to  this  in  the  elements 
of  a  sublime  moral  interest.  You  have  all  heard  the 
fame  of  Athens — 


'  Athens  the  eye  of  Greece,  mother  of  arts 
'  And  eloquence;' — ^ 


the  metropolis  of  heathen  civilization  ;  where,  however, 
the  highest  attainments  of  which  the  natural  man  is 
capable,  in  wit,  philosophy,  and  intellectual  culture 
generally,  proved  utterly  powerless  to  save  society  from 
a  childish  vanity  and  frivolity  of  spirit,  from  political 
debasement,  moral  corruption,  and  the  extravagances 
of  a  boundless  idolatry. 

In  this  renowned  city  Paul  arrived,  after  he  had  been 
driven  from  Macedonia,  with  an  escort  of  Berean 
brethren  ;  who,  '  receiving  a  commandment  unto  Silas 
and  Timotheus  for  to  come  to  him  with  all  speed,'  seem 
to  have  set  out  almost  immediately  on  their  return. 
Here,  then,  was  Paul  '  m  Athens  alone ;^  with  no  one  by 
his  side  hkeminded,  with  whom  to  share  his  thoughts 

'  \i'i]Kzri  or^yovreg.  -  iv — as  in  ch.  2  :  2. 

'  Milton,  Par.  Heg.  iv.  240-1. 


168  LECTURES     ON  [LECT.  XL 

and  emotions — the  paroxysm''  (Acts  17  :  16)  that  stirred 
his  spirit — as  he  stood  in  the  market  place,  and  passed 
along  streets  bright  with  temples,  and  altars,  and 
statues,  and  colonnades,  and  looked  on  the  giddy,  in- 
quisitive, aimless  crowd,  and  listened  perhaps  to  the 
futile  disputations  of  wrangling  schoolmen^a  scene,  iu 
which  the  rival  glories  of  nature  and  of  art  were  to 
his  eye  darkened  and  defiled  by  being  prostituted  to  the 
service  of  a  senseless  and  degrading,  a  soul-destroying 
and  Grod-dishonouring  superstition.  To  that  very  scene, 
with  its  open,  however  unconscious,  confession  of  ig- 
norance and  helplessness,  in  the  inscription  '  To  an 
unknoum  Gody-  the  mind  of  the  Apostle,  it  is  proba- 
ble, often  reverted  in  after  years  ;  as  when  in  some 
of  his  later  writings  he  described  the  world  as  '  by  wis- 
dom knowing  not  God,'  and  declared  of  mankind,  living 
from  age  to  age  in  the  presence  of  Nature's  revelation 
of  her  great  Author,  that  they  '  became  vain  in  their 
imaginations,  and  their  foolish  heart  was  darkened. 
Professing  themselves  to  be  wise,  they  became  fools, 
and  changed  the  glory  of  the  uncorruptible  God  into  an 
image  made  like  to  corruptible  man,  and  to  birds,  and 
four-footed  beasts,  and  creeping  things.'^  You  of 
course  remember  also  the  noble  remonstrance  and  pro- 
test against  all  this  profane  irrationality,  that  sounded 
forth  from  Mars'  Hill  in  the  face  of  the  wondering  and 
scoffing  sects,  and  of  the  beautiful  and  gay  pantheon 

'  Acts  17  :  15,  16  {napco^vveTo) .     "  Acts  H  :  23. 
'  1  Cor.  1  :  21  ;  Rom.  1  :  21-23. 


CH.  3:1-5.]  FIRSTTIIESSALONIANS.  169 

itself  of  Greece.  In  the  utterance  of  that  protest  the 
lonely  servant  of  Christ  found  a  present,  though  partial, 
relief  to  his  aroused  and  burdened  soul. 

But  how  does  Paul  say,  that  he  '  thouglit  good  to  be 
left  in  Athens  alone,^  and  that  this  solitariness  was  in  con- 
sequence of  his  sending  Timothy  to  supply  his  own  lack 
of  service  at  Thessalonica  ;  whereas  the  historian  of  the 
Acts  (18  :  1,  5)  mentions,  that  both  Silas  and  Timothy, 
when  they  followed  the  Apostle  from  Macedonia,  re- 
joined him  at  Corinth — the  place  to  which  he  went  on 
his  departure  from  Athens  ?  The  difficulty  may  be  met 
in  one  of  two  ways  ;  by  supposing  either  that  Timoth}^ 
had  really  overtaken  Paul  at  Athens,  though  the  history 
is  silent  respecting  such  an  earlier  meeting,  and  had 
thence  been  sent  back  to  Macedonia  ;  or  that  by  Paul's 
directions  the  young  evangelist  had  proceeded  on  his 
Thessalonian  mission  from  Berea,  and  had  thus  been 
prevented  from  resuming  attendance  on  the  Apostle 
until  the  later  period. 

In  either  case,  Paul  evidently  considered,  and  wished 
the  church  to  consider,  it  to  have  been  no  slight  sacri- 
fice of  personal  convenience  and  comfort  on  his  part, 
and  to  the  same  extent  a  confirmation  of  all  that  he 
had  been  saying  respecting  his  love  for  the  church,  that 
for  its  sake,  and  for  the  sake  of  obtaining  authentic  in- 
telligence in  regard  to  it,  he  had  been  willing  '  to  be  left 
in  Athens  alone.''  One  is  reminded  of  that  plaintive 
word  of  Jesus  to  his  followers  just  before  His  arrest  : 
'  Ye  shall  be  scattered,  every  man  to  his  own,  and  shall 


170  LECTURES    ON  [LECT.  XI. 

leave  me  alone  '  ^ — alone  in  the  world  of  sin  and  death 
— alone  in  my  last  conflict  with  all  the  powers  of  dark- 
ness. 

That  '  it  is  not  good  that  a  man  should  be  alone'  ^  on 
missionaiy  ground — the  field  of  evangelical  enterprise — 
any  more  than  in  the  other  great  departments  of  human 
life,  is  a  principle  that  was  apparently  recognized  by 
our  Lord  himself,  when  he  sent  forth  the  twelve  apostles 
and  the  seventy  disciples  'two  and  two,'^  as  well  as  in 
the  ordinary  usage  of  the  Apostolic  Church.  But  in 
the  present  instance  the  desirableness  of  the  arrange- 
ment was  increased  by  the  high  character  of  the  asso- 
ciate, whom  Paul  now  relinquished  for  a  season,  and  by 
the  nature  of  the  relations  that  existed  between  the 
two  preachers.  Timothy  was  Paul's  '  own  son  in  the 
faith ' — his  '  dearly  beloved  son  ;'  ^  though,  for  the  sake 
probably  of  putting  the  more  honour  upon  him  before 
the  churches,  he  always  speaks  of  him  to  them  as  his 
^ brother.^  Timothy  was  a  '  minister  of  God,''  solemnly 
set  apart  to  this  service  by  the  voice  of  prophecy,  and 
by  the  consecrating  hands  of  the  presbytery  and  of  Paul 
himself. '  And  finally  he  was  Paul's  'fellow-labourer  in 
the  gospel  of  Christ,''  ^  not  only  as  all  God's  ministers  are 
fellow-labourers,  '  working  the  work  of  the '  same 
'  Lord,'^  but  also  on  the  ground  of  that  special  intimacy 

'  John  16  :  32.         '  Gen.  2:18.         '  Mark  6:7;  Luke  10:1. 

*  1  Tim.  1:2;  2  Tim.  1:2.         n  Tim.  1:8;  4  :  14 ;  2  Tim.  1  :  6. 

*  For  diaKovov  rov  Qeov  Kal  ovvepyov  rjficjv,  Griesbach,  Meyer, 
Lachmann,  Tischendorf,  Bloomtield,  Alford,  read  ovvepyov  rov  Qeov. 

'1  Cor.  16:10. 


CH.  3  :  1-5.]  FIRST    T  H  E  S  S  A  L  0  N  I  A  N  S  .  l7l 

of  personal  intercourse  and  co-operation,  to  wliicli  he 
was  from  the  first  admitted  by  the  Apostle,  and  in  which 
he  continued  to  stand  down  to  the  close  of  the  Apostle's 
career  ;  so  that  having  occasion,  shortly  before  his  mar- 
tyrdom, to  send  a  messenger  on  a  similar  errand  to  the 
church  at  Philippi,  Paul  announced  his  intention  from 
his  prison  at  Rome  in  these  words  of  singular  tender- 
ness and  beauty  :  '  But  I  trust  in  the  Lord  Jesus  to 
send  Timotheus  shortly  unto  you,  that  I  also  may  be  of 
good  comfort,  when  I  know  your  state.  For  I  have  no 
man  likeminded,  who  will  naturally  care  for  your  state. 
For  all  seek  their  own,  not  the  things  which  are  Jesus 
Christ's.  But  ye  know  the  proof  of  him,  that,  as  a  son 
with  the  father,  he  hath  served  with  me  in  the  gospel.'  ^ 
You  see,  then,  how  Paul  should  have  felt  a  keen  sense 
of  privation,  when  he  spared  this  young  man  from  his 
side,  and  consented  '  to  he  left  in  Athens  alone.' 

And  now  let  us  attend  to  the  commission  with  which 
Timothy  went  charged.  He  was  to  establish  the  Thessa- 
lonians,  and  to  comfort  them  concerning  their  faith.  The 
word '  here  rendered  to  comfort  is  several  times  in  these 
Epistles,^  and  very  often  elsewhere,  to  exhort.  Thus,  to 
take  one  or  two  parallel  instances  from  the  single  book 
of  Acts  :  Paul  and  Barnabas  are  said,  in  ch.  14  :  22,  to 
have  gone  through  Asia  Minor,  '  confirming ' — (almost 
the  same  word  that  is  here  translated  to  establish) — '  con- 

'  Phil.  2  :  19-22.  '  napaKaXeaat.    See  p.  87. 

*  Ch.  4  : 1 ;  5  :  14 ;  2  Thess.  3:12;  &c. 


172  LECTURES     ON  [LECT.  XI. 

firming  the  souls  of  the  disciples,  and  exhorting  them  to 
continue  in  the  faith,  and  that  we  must  through  much 
tribulation  enter  into  the  kingdom  of  God,'  In  ch.  15  : 
32  it  is  said  that  '  Judas  and  Silas  .  .  .  exhorted  the 
bretliren  \vitli  many  words,  and  confirmed  them.'  And 
finally,  when  Paul  himself  was  subsequently  enabled  to 
effect  his  long-desired  return  to  Macedonia,  we  read 
(ch.  20  : 2)  of  his  '  going  over  those  parts,  and  giving 
them  much  exhortation.'' 

If,  then,  you  substitute  this  idea  in  the  passage  before 
us,  and  bring  the  second  and  third  verses  more  closely 
together,  you  get  a  construction  and  interpretation, 
which  are  now  generally,  and  I  think  correctly,  received 
as  the  true  ones  :  We  sent  Timothy  .  .  .  'to  establish 
you,^  by  a  renewed,  authoritative  exhibition,  as  in  my 
stead,  of  the  truth  and  its  evidences  ;  '  and^''  seeing  it 
might  well  be  apprehended,  that  one  main  source  of 
danger  to  your  constancy  was  the  storm  of  persecution 
that  every  where  rages  against  the  gospel  and  its  adhe- 
rents, he  was  especially  ^ to  exhort  yovi}  concerning'^  your 
faith,  that  no  one^  should  he  moved  by ' — or  in;^  that  is, 
in  the  rnidst  of- — '  these  afflictions^ 

Of  this  heroic  fortitude  and  stability  in  suffering  for 
Christ's  sake  Paul  himself  was  an  illustrious  example. 
'  The  Holy  Ghost,'  said  he,   '  witnesseth  in  every  city, 

'This  second  vixa(;  {you)  is  cancelled  by  Schott,  Lachniann,  Tischen- 
dorf,  A 1  ford. 

^  For  Txepi  editors  now  commonly  read  vrrep,  in  the  sense  of  Trept,  or 
(as  Lilnemann,  Koch,  Alford)  in  favour  q/",  on  behalf  of . 
^  firjSeva.  *  ev. 


CH.  3 :  1-5.]  FIRST    THESSALONIANS.  173 

saying  that  bonds  and  afflictions  abide  me.  But  none  of 
these  things  move  me.'  ^  And  that  the  present  special 
exhortation  had  taken  full  effect  upon  the  Thessalonians 
may  be  gathered  from  the  testimony  borne  by  Paul  in 
the  Second  Epistle  (1  :  4)  :  '  We  ourselves  glory  in  you 
in  the  churches  of  God  for  your  patience  and  faith  in 
all  your  persecutions  and  tribulations  that  ye  endure.' 

Nor  is  there  any  difficult}^,  brethren,  in  conceiving  by 
what  considerations  the  exhortation  would  be  enforced  ; 
the  example  of  the  suffering  Saviour,  and  the  Church's 
fellowship  in  His  sufferings  ;  tlie  glory  of  God  and  of 
the  gospel  in  the  resignation,  and  steadfastness,  and  joy 
of  His  afflicted  children  ;  the  hope  of  the  coming  king- 
dom, and  the  purification,  as  by  fire,  of  its  heirs,  and 
their  preparation  for  their  holy  and  eternal  triumph. 
But  you  will  observe,  that  the  particular  motive  pre- 
sented in  the  text  is  simply  the  Divine  will  in  the  mat- 
ter :  'for  ye  yourselves  know  that  unto  this  we  are  ap- 
pointed.'' '-^  As  if  he  had  said  :  It  is  enough  for  us  to 
know  that  such  is  the  will  of  God  ;  that  this  fiery  trial 
happens  not  without  His  knowledge,  and  consent,  and 
purpose,  and  control ;  that  He  sits  by  the  mouth  of  the 
furnace  into  which  His  people  are  cast ;  and  that  both 
the  fervour  and  the  duration  of  the  process  are  regu- 
lated b}'  His  infinite,  fatherly  wisdom  and  love.  Gladly, 
we  may  be  sure,  would  He  spare  us,  as  He  would  have 
'spared  His  own  Son, '^  even  so  much  as  one  pang — 

'  Acts  20  :  23,  24.         =  e/f  tovto  KeiiieOa.  "  Horn.  8  :  32. 


174  LECTURES     ON  [LECT.  XI. 

one  tear — were  it  not  for  the  necessities  of  the  case, 
arising  from  the  prevalence  of  sin  and  death  in  the 
world,  and  the  presence  of  both  in  the  Church  itself. 
Yea,  even  the  holiness  of  the  Church,  imperfect  as  it  is, 
ensures  her  suffering  in  such  a  world  as  this.  '  Behold,' 
said  her  Lord,  '  I  send  you  forth  as  sheep  in  the  midst 
of  wolves.'  ^  From  this  mere  contrariety  of  nature 
what  can  be  expected,  but  violence  on  the  one  side,  and 
distraction  and  sorrow  on  the  other  ?  As  the  Lord  him- 
self on  another  occasion  explained  the  matter  without 
a  figure  :  '  If  ye  were  of  the  world,  the  world  would 
love  his  own  :  but  because  ye  are  not  of  the  world,  but 
I  have  chosen  you  out  of  the  world,  therefore  the  world 
hateth  you.''^  And  so  the  Apostles  and  apostolic 
churches  found  it,  and  accounted  it  no  'strange  thing, '^ 
just  because  they  had  been  thus  fully  forewarned  of  it. 
In  this  part  of  the  Christian  calling,  accordingly,  the 
Thessalonians  also  had  been  indoctrinated  by  Paul. 
'  For  indeed,'^  when  we  were  ivith  you,  loe  told  ijou  before 
that ' — as  the  permanent  and  inevitable  lot  of  the  faithful 
in  this  life,  and  throughout  this  dispensation — *  ive  are 
to  suffer  tribulation,^  or,  be  afflicted ;^ — '  as  also '^  it  came  to 
pass,  cmd  ye  know^  by  painful,  personal  experience.  Be 
it  remarked  that  the  original  here  makes  it  more  certain 
than  does  the  English,  that  the  Apostle  does  not  refer 
to  some  single  statement  of  his  on  the  subject,  on  some 
particular  occasion,  but  to  the  habitual  tone  of  his  re- 

'  Matt.  10  :  16.  '  John  \h  :  19.  '1   Pet.  4  :  12. 

*  KoX  yap.        ^  neAXojxev  dXifSeadai.  *  Kadibg  aai. 


CH.3:l-5.]  FIRST     T  HE  S  S  A  L  0  NI A  N  S  .  l75 

marks — the  general  tenor  of  all  his  teaching :  we  used  to  tell 
you,  so  the  worcP  might  be  rendered.  And  then  it  is  no 
less  evident,  that  these  many  warnings  were  not  so  much 
any  immediate,  or  exclusive,  prophetic  anticipation  of 
what  had  already  'come  to  pass,^  and  of  which  the  be- 
ginning at  least  is  recorded  in  the  17th  chapter  of  the 
Acts,  as  an  announcement  of  the  standing  law  of  the 
Church's  present  condition,  and  until  her  Lord  return  ; 
of  which  law  that  beginning  of  trouble  was  only  one, 
and  a  comparatively  slight,  illustration.  Instead,  there- 
fore, of:  'We  told  you  before  that  we  should  suffer  trihu- 
lation,^  what  the  Apostle  says  amounts  rather  to  this  : 
We  were  ifi  the  habit  of  forewarning  you,  that  we  are  to  be 
afflicted. 

And,  brethren,  that  warning  is  just  as  needful  for  us 
who  live  in  these  latter  days,  as  for  those  who  suffered 
'  in  the  beginning  of  the  gospel.' "  The  general  grounds 
of  it  in  the  respective  natures  and  the  mutual  relations 
of  the  Church  and  the  world,  are  the  same  now  as  then  ; 
and,  unless  I  utterly  misconceive  what  God  has  revealed 
on  a  topic  so  full  of  solemn  interest,  the  evidence  from 
Scripture  is  explicit  and  abundant,  that  times  of  cal- 
amity yet  await  the  flock  of  Christ,  before  it  is  finally 
gathered  into  the  shelter  of  its  everlasting  rest,  com- 
pared with  which  all  that  has  gone  before  is  but  a  faint 
prelude  ^nd  rehearsal. 

In  the  fifth  verse  the  Apostle  ventures  at  last  to  give 
'  TrpoeAeyOjuev.  '  Phil.  4:15. 


176  LECTURES    ON  [LECT.  XI. 

a  somewhat  more  distinct  expression,  than  he  has  yet 
done,  to  the  fears  that  agitated  him  in  regard  to  the 
Thessalonians  ;  and  it  is  also  worth  noticing,  that  the 
individuahty  of  the  writer,  and  his  own  feehngs  and 
agency,  are  again  (see  ch.  2:18)  brought  into  vivid 
prominence,  by  the  sudden  exchange  of  the  phiral  num- 
ber for  the  singular  :  '  For  this  cause ' — that  is,  because  of 
your  suffering  state  as  a  church — '  when  I  could  no  longer 
forbear ' — literally,  /  also,'^  I  on  my  j)aTt,  I  as  well  as  my 
companions,  being  no  longer  able  to  endure  this  anxious 
suspense  (as  the  word  was  before  explained^) — '/  sent 
to  know  your  faith,  lest  by  some  means ' — or  rather,  lest 
perhaps,^  and  by  means  of  these  abounding  trials — '  the 
tempter  had  tempted  you  '  to  luibelief  and  apostasy,  '  and 
our  labour'' — all  the  ^m7  expended  in  your  organization, 
— ^should  pi'ove'^  i?i  vaiti ' — in  vain  as  regards  the  great 
end  of  your  salvation — in  vain  as  regards  the  joy  which 
from  3^our  salvation  I  myself  anticipated.  The  fact  of 
the  temptation  might  be  assumed  ;  but  the  Apostle  must 
still  be  doubtful  and  anxious  as  to  the  result.^ 

Observe  here,   1.  in  the  first  place,  the  apostolic  style 

of  address  to  individuals  and  churches  as  liable  to  fall  away 

from   their   Christian   standing   and  pr(fessio7i.      '  The 

Lord,'  indeed,   '  knoweth  them  that  are  His  ;'"^  and  all 

^Kaycj.  ^  oreyoyv.     See  p.  166-7. 

*  See  the  common  version  of  fifj  7T0)g  in  2  Cor.  2:7;  9:4. 

*  yevrjTai  6  Kunog.     ^  Hence  the  change  of  mood — eTTeipaaev,  ytvrjTaL. 

"2  Tim.  2:  19. 


CH.  3:1-5.]  FIRST     T  HE  S  S  AL  0  NI  AN  S  .  177 

such  shall  infallibly  persevere,  and  be  saved.  But  no 
such  absolute  knowledge  belongs  to  us  ;  and  we  can 
only  judge,  and  hope  or  fear,  according  to  the  outward 
and  fluctuating  manifestations  of  the  life. 

2.  In  the  second  place,  observe  that  07ie  main  source 
of  danger  is  the  presence  and  activity  of  Satan.  '  The 
Tempter  ! '  What  a  name  of  wickedness  and  of  terror  ! 
How  experienced,  how  subtle,  how  assiduous,  how  re- 
lentless, alas,  how  successful,  in  seducing,  blinding,  mis- 
leading, destroying  the  human  soul!  You  will  find, 
brethren,  that  the  great  heroes  of  the  faith — the  mighti- 
est champions  of  Christendom — such  as  Paul  and  Luther, 
have  ever  had  the  liveliest  and  the  most  abiding  sense 
of  the  personality,  and  nearness,  and  unceasing  counter- 
working, of  this  great  Adversary  of  God  and  man,  and 
have  lived,  and  laboured,  and  pra3^ed,  in  the  spirit  of  an 
earnest  and  perpetual  vigilance,  '  lest  Satan  should  get 
an  advantage  of'^  them.  Meanwhile,  the  befooled  and 
captive  worldling,  and  the  carnal,  frivolous  professor, 
think  that  they  can  afford  to  smile  at  the  deepest  spirit- 
ual solicitudes  and  conflicts  of  such  men. 

3.  Then  note,  thirdly,  the  variety  of  Satan^s  tempta- 
tions. Sometimes  he  comes  down  in  great  wrath — as  it 
were,  with  open  violence,  and  a  visible  embodiment  in 
his  own  likeness.  Far  more  frequently  he  assumes  the 
fair  show  of  superior  light  and  holiness — the  glistering, 
bewildering  disguise  of  what  himself  once  was.  ^     And 

'2  Cor.  2:  11.  ''Rev.  12  :  12;  2  Cor.  11  :  14. 

12 


178  LECTURES.  [LECT.  XI. 

oftentimes  too,  especially  among  suffering  saints,  he 
busies  himself  in  suggesting  timid  doubts,  and  impious 
inferences  from  God's  providential  dealings  of  severity 
with  His  own  children.  See,  brethren,  that  ye  be  '  not 
ignorant  of  Satan's  devices.'     And 

4,  Learn,  lastly,  what  is  our  best,  our  only,  security 
against  them.  That  is  not  worldly  shrewdness,  dear  hear- 
ers— nor  intellectual  ability — nor  a  common  school  edu- 
cation— nor  learning,  however  extensive — nor  science, 
however  profound — nor  all  the  refinements  of  civiliza- 
tion— and  certainly  quite  as  little  is  it  a  trifling,  jeering 
scepticism.  It  is  owv  faith.  'I  sent  to  knovj  your 
faithj  says  Paul ; — whether,  amid  the  howling  winds 
and  swelling  floods,  the  anchor  of  your  souls  held  fast ; 
knowing  assuredly,  even  while  I  trembled  for  you,  that, 
if  it  did,  then  all  was  well.  'And  this,'  brethren,  'is' 
still  '  the  victory  that  overcometh  the  world,  even  our 
faith.'  This  is  '  the  shield '  of  amplest  circumference 
and  heavenly  proof,  '  wherewith  ye  shall  be  able  to 
quench  all  the  fiery  darts  of  the  wicked.'^ 

Ah,  poor  souls  in  this  assembly — and  I  fear,  I  fear 
there  are  some  such — which,  all  unfurnished  with  that 
shield,  and  armed  only  in  their  own  vain  conceit,  are 
seen  by  the  angels,  standing  out  there,  in  nature's  un- 
fenced  wilderness,  naked  and  open  to  Satan's  every 
assault.  May  the  merciful  Grod  pity,  and  save,  all 
such ! 

•  1  John  5:4;  Eph.  6  :  16. 


LECTURE    XI  I. 

I.  Thess.  3  :  6-10. — '  But  now,  when  Timotheus  came  from  you 
unto  us,  and  brought  us  good  tidings  of  your  faith  and  charity, 
and  that  ye  have  good  remembrance  of  us  always,  desiring 
greatly  to  see  us,  as  we  also  to  ste  you :  therefore,  brethren, 
we  were  comforted  over  you  in  all  our  affliction  and  distress  by 
your  faith  :  for  now  we  live,  if  ye  stand  fast  in  the  Lord.  For 
what  thanks  can  we  render  to  God  again  for  you,  for  all  the  joy 
wherewith  we  joy  for  your  sakes  before  our  God  ;  night  and  day 
praying  exceedingly  that  we  might  see  your  face,  and  might  per- 
fect that  which  is  lacking  in  your  faith  ?  ' 

The  report  brought  from  Thessalonica  by  Timothy, 
and  Paul's  feehngs  thereupon,  are  the  main  topics 
which  these  verses  present  for  our  consideration. 

I.  First,  the  report  itself :  '  But  now  ^—just  now  ;  ^  the 
letter  seems  to  have  been  written  immediately  after 
Timothy's  arrival.  The  word,  indeed,  is  perhaps  better 
construed  with  the  sixth  verse,  thus  :  '  But,  Timothy 
having  just  now  come  to  us  frc/m  you,  and  brought  us 
good  tidings  of  your  faith  and  charity,^  or  love,  ^  '  and  that 
ye  have  good  remembrance  of  us  always,  desiring  greatly 
to  see  us,  even  as^  we  also  to  see  you.^ 

The  special  errand,  you  remember,  on  which  Timothy 

'  dp~L  6L        '^  dyttTTTjv.       ^  KaOdnep,  as  in  ch.  2  :  11.  See  p.  119. 


ISO  LECTURES    ON  [LECT.  XII. 

had  been  sent  to  Thessalonica,  was  to  inquire  into  the 
faith  of  the  afflicted  church.  And  this  is  what  he  had 
ascertained.  Though  '  tribulation  and  persecution  had 
arisen  because  of  the  word,'  the  church  had  not  been 
'  offended.'  ^  It  none  the  less  believed  and  loved.  It 
was  therefore  a  living,  healthy  church  ;  and,  while  it  so 
continued,  nothing  could  harm  it. 

I  shall  not  now  repeat  what  was  said  on  ch.  1  :  3 
regarding  'faith  and  love  f— faith,  the  spiritual  appre- 
hension of  Divine  things  ;  love,  its  fruit  and  manifes- 
tation ; — the  two,  with  which  is  often  in  Scripture,  and 
always  in  the  renewed  heart,  associated  their  attendant 
hope,  forming  the  sum  of  the  new  life  in  Christ  Jesus, 
or  what  our  Apostle  calls  'the  end  of  the  command- 
ment ' — to  wit,  '  love  out  of  a  pure  heart,  and  of  a  good 
conscience,  and  of  faith  unfeigned.'  And  just  so  the 
Apostle  John  :  '  This  is  His  commandment,  that  we 
should  believe  on  the  name  of  His  Son  Jesus  Christ, 
and  love  one  another,  as  He  gave  us  commandment.'^ 

Now,  the  Thessalonians  did  both  ;  and  so  it  is  not 
surprising  that  Timothy  was  able  to  report  also  their 
affectionate  disposition  toward  the  man  through  whom 
they  had  been  introduced  to  all  this  gracious  experi- 
ence :  '  A7id  that  ye  have  good  remembrance  of  ns  alivays.'' 
They  thought  much,  and  often,  and  always  kindl}^,  of 
their  first  teacher.  And  they  fully  shared  his  solicitude 
for  renewed  fellowship  face  to  face  :  '  desiring  greatly 
to  see  us,  even  as  ive  also  to  see  you' 

^  Matt.  13  :  21.  '1  Tim.  1  :  5  ;  1  John  3  :  23.     Compare 

Phil  em.  5. 


CH.  8:6-10.]  FIRST    T  HE  S  S  A  L  0  NI A  N  S  .  181 

These  sentiments  of  theirs  toward  Paul  himself,  how- 
ever, were  really  an  important  confirmation  of  the  more 
general  statements  respecting  their  ''faith  and  loveJ 
Had  they,  like  the  Galatians,  been  '  removed  from  Him 
that  called  them  into  the  grace  of  Christ  unto  another 
gospel,'  they  would,  no  doubt,  like  the  Galatians,  have 
been  found  estranged  also  from  one  whom  they  well 
knew  to  be  '  set  for  the  defense '  of  that,  which  alone 
deserved  the  narae.^  Paul  had  come  to  them  as  an 
*  ambassador  for  Christ.'^  The  truth  as  it  is  in  Jesus 
had  been  the  beginning  and  end  of  all  his  instructions. 
He  had  known  nothing  among  them,  save  that.  If, 
therefore,  they  still  retained  a  very  high  esteem  for 
him — still  cherished  sentiments  of  warm  attach- 
ment to  his  person — it  could  only  be  '  for  his  work's 
sake,'^  and  was  of  itself  an  assurance  that  their  faith 
and  their  love  were  of  the  right  kind.  On  the  same 
principle  he  says  to  the  Corinthians :  '  Now  I  praise 
you,  brethren,  that  ye  remember  me  in  all  things,  and 
keep  the  ordinances  as  I  delivered  them  to  you.'*  It 
was  of  course  pleasant  to  him  as  a  man,  to  have  a  place 
in  their  hearts  ;  and  much  more  so,  as  a  minister  of 
Christ.  But  neither  as  a  man  nor  as  a  minister  did  he 
covet  any  idolatrous  veneration  for  himself.  He  sought 
only  the  glory  of  Christ  in  their  salvation  ;  as,  when 
the  writer  of  the  Epistle  to  the  Hebrews  exhorted  them 
(ch.  13  :  7)  to  'remember'  even  the  departed  leaders 
of  Christ's  flock,  '  who  had  spoken  unto  them  the  word 

'Gal.  1:G:  Phil.  1  :  17.     =2  Cor.  5:20.     'Ch.5:13.     *!  Cor.  11:2. 


182  LECTURES     ON  [LECT.  XH. 

of  God,'  his  great  aim  was  in  this  way  to  engage  them 
to  '  follow  the  faith'  of  those  they  had  once  loved  and 
honoured, 

II,  But  let  us  now,  in  the  second  place,  consider 
Paul's  own  account  of  the  feelings  awakened  in  him  by 
this  recent  intelligence  from  Thessalonica, 

'  Therefore,  hrethren,  we  were  comforted  over  you'' — or  on 
your  account  ^ — '  in  all  our  affliction  and  distress,  by  your 
faith: 

From  this  it  would  appear  that,  when  the  report 
reached  the  Apostle  at  Corinth,  he  was  himself  in  cir- 
cumstances of  difficulty  and  trial.  Of  his  comparatively 
protracted  sojourn  in  that  city  at  that  period  a  brief 
historical  record  remains  to  us  in  the  18th  chapter  of 
the  Acts,  from  which  we  learn  that,  toward  the  com- 
mencement of  his  labours  there,  the  customary  opposi- 
tion of  the  Jews  assumed  a  peculiarly  malignant  and 
blasphemous  tone  ;  insomuch  that  Paul  '  shook  his  rai- 
ment, and  said  unto  them.  Your  blood  be  upon  your  own 
heads  ;  I  am  clean  :  from  henceforth  I  will  go  unto  the 
Gentiles,'  But  even  so,  we  may  be  sure,  he  did  not 
relieve  himself  from  that  '  great  heaviness  and  continual 
sorrow  in  his  heart,'  which  in  writing  to  the  Romans 
(9  :  2-4)  he  so  solemnly  testifies  was  his  in  regard  to 
'  his  brethren,  his  kinsmen  according  to  the  flesh  :  who 
were  Israehtes.'  And  the  gracious  Lord,  not  unobserv- 
ant of  the   cares  and  perils  of  His  servant,  thought  it 


CH.3:6-10.]  FIRST    T  H  E  S  S  ALO  N  I A  N  S  .  183 

well  to  cheer  him  '  in  the  night  by  a  vision,'  saying  :  '  Be 
not  afraid,  but  speak,  and  hold  not  thy  peace  :  for  I 
am  with  thee,  and  no  man  shall  set  on  thee  to  hurt 
thee.' 

Now  at  such  a  time  it  was  that  Timothy  also  arrived 
from  Thessalonica  with  these  '  good  tidings  '  of  a  church 
very  dear  to  Paul.  And  says  he  :  'We  were  comforted, 
brethren,  on  your  accmmt  in  all  our  affliction  and  distress 
hyyourfoith.''  On  another  similar  occasion  he  thus  ex- 
pressed himself  in  the  Second  Epistle  to  the  Corinthians 
(7  :  G,  7) :  '  Nevertheless  God,  that  comforteth  those 
that  are  cast  down,  comforted  us  by  the  coming  of 
Titus  ;  and  not  by  his  coming  only,  but  by  the  consola- 
tion wherewith  he  was  comforted  in  you,  when  he  told 
us  your  earnest  desire,  your  mourning,  your  fervent 
mind  toward  me  ;  so  that  I  rejoiced  the  more.'  Such 
was  the  sincerity,  the  fervour,  the  disinterestedness  of 
the  Apostle's  love,  that,  manifold  and  severe  as  were 
his  own  trials  and  burdens,  for  him  to  hear  of  the 
spiritual  welfare  of  his  brethren,  was  ever  as  cold 
water  to  a  thirsty  and  fainting  soul.  It  revived — re- 
freshed— -strengthened  him. 

And  observe  that  this  spiritual  welfare  of  the  church 
was  essentially  connected  with  the  church's  foaithJ 
Timothy  had  spoken  not  only  of  its  faith,  but  also  of  its 
love,  and  particularly  of  its  loving  remembrance  of  the 
Apostle.  But  because  these  last  grew  out  of  the  first 
as  their  primary  root,  and  because  the  first  was  that 
which  secured  the  stability,  as  well  as  the  fruitfulness, 


184  LECTURES    ON  [LECT.  XII. 

of  the  church  itself,  therefore  says  Paul :  '  We  were  com- 
forted .  .  .  hy  your  faith.'' 

The  8th  verse  is  a  very  beautiful  and  emphatic  state- 
ment of  the  general  principle  of  this  dependence  for 
consolation  and  strength  of  Christ's  ministers  on  those 
whom  they  serve  in  the  Lord.  'For'' — do  not  wonder 
that  such  should  have  been  the  effect  upon  us  of  the 
news  brought  by  Timothy  ;  'for  now ' — 7iow,  whatever 
else  befall — now,  in  the  face  of  Jewish  fury  and  Gentile 
scorn — 710W,  amid  '  fightings  without,  and  fears  within,' 
and  '  deaths  o^V^—'jiow  we  live,  if  ye  stand  fast  in  the 
Lord  J  He  says  not :  because  ye  stand ;  but :  ^ifye  stand 
fast  in  the  Lord  J  Even  while  pouring  forth  his  joyful 
congratulations,  he  would  impress  upon  his  brethren 
the  necessity  of  a  sustained  vigilance,  and  a  persever- 
ing faith. 

But  consider  for  a  moment  this  spiritual  dependence 
of  the  ministry  on  the  faith  of  the  Church.  '  Like 
priest,  like  people,'  is  an  old  and  common  saying. 
But  its  converse  is  just  as  true  :  '  like  people,  like  priest.'^ 
And  the  truth  of  both  propositions  rests  on  the  essen- 
tial oneness  of  both  priest  and  people  in  the  body  of 
Christ.  It  may,  then,  he  a  question,  how  far  this  helps 
to  explain  any  felt  inefficiency  of  the  gospel  ministry  in 
our  day.  I  say  felt  inefficiency  ;  for  by  some  at  least 
in  the  ministry  itself  it  is  both  felt  and  acknowledged. 
And  assuredly  ministers  themselves  are  not  free  from 

^2  Cor.  7:5;   11:23.  "  Hos.  4  :  9. 


CH.3:6-10.]  FIRST    T  11  E  S  S  AL  0  NI A  N  S  .  185 

guilt  in  the  matter,  if  even  the  larger  measure  of  guilt 
do  not  belong  to  them.  Still,  it  may  well  check  the 
tendenc}^,  in  any  worldly,  decaying  church,  to  a  thought- 
less, heartless,  infidel  contempt  and  disregard  of  Christ's 
great  ordinance,  to  reflect  that  the  ministerial  life  and 
energy  of  even  Christ's  own  Apostles  did  sensibly 
depend  on  the  faith  and  steadfastness  of  their  brethren. 
^Noiv  toe  live,  if  ye  standfast  in  the  Lord.'' 

But  who  so  blind  as  to  pretend,  that  this  stability  is 
characteristic  of  the  multitude  of  the  baptized  in  these 
very  churches  of  ours,  and  all  around  us  ?  How  little 
realizing  is  there  by  the  most  of  their  being  '  i7i  the  Lord'' 
at  all,  and  of  the  communion  of  saints  in  Him !  How 
little  '  building  up  of  themselves  on  their  most  holy 
faith,' ^  even  amongst  Church  professors!  How  little 
desire,  as  of  newborn  babes,  for  '  the  sincere  milk  of 
the  word,  that  they  may  grow  thereby'!^  Not  to 
dwell  on  the  utter,  open  abandonment  by  large  classes 
of  all  Church  relations,  how  is  their  impiety  kept  in 
countenance  by  the  deplorable,  the  shameful  facility 
with  w^hich  many,  who  yet  reckon  themselves  quite 
respectable  Church  adherents,  will  invent  excuses,  or 
yield  to  every  pitiful  temptation  to  '  forsake  the  as- 
sembling of  themselves  together,'^  and  squander  the 
blessed  hours  of  the  few  fleeting  Sabbaths,  which  the 
mercy  of  God  allows  them,  in  a  profane  secularity !  Ah, 
where,  indeed,  shall  we  look  for  that  constant,  endur- 
ing,  victorious   faith — where  for  that  burning  love — 

'  Jude  20.  ^  1  Pet.  2:2.  ^  Heb.  10  :  25. 


186  LECTURES    ON  [LECT.  XII. 

where  for  those  continual  intercessions  for  the  feeble 
and  burdened  servants  of  Christ— without  which  '  the 
very  chiefest  Apostles'^  felt  themselves  shorn  of  more 
than  half  their  strength?  There  have  been  times, 
brethren,  in  the  history  of  the  Church  of  God,  when 
they  that  believed  '  continued  steadfastly '  "^  in  attend- 
ance on  her  instructions  and  her  prayers  ;  whereas 
now  it  often  happens  that,  out  of  perhaps  a  hundred 
disciples,  scarcely  a  dozen  can  be  mustered  to  a  weekly 
prayer  meeting  or  lecture,  or  a  monthly  missionary 
concert.  The  change  surely  is  greater  in  this  respect, 
than  is  either  explained  or  justified  by  the  mere  change 
of  circumstances.  And  is  it  something  to  be  wondered 
at,  or  severely  commented  on,  if  the  ministrations  of  a 
pulpit  that  is  not  upheld  by  the  faith  of  the  people,  nor 
warmed  by  their  love,  nor  encircled  by  their  prayers, 
shall  sometimes  betray  a  lack  of  life  and  power,  when 
the  heart  of  him  who  fills  it  is  weary,  and  heavy  laden, 
and  ready  to  faint  ? 

Beloved  friends  of  this  church  and  congregation,  you 
feel,  I  trust,  that  in  these  remarks  there  is  something 
for  your  warning  and  admonition,  as  you  value  your 
own  improvement,  or  the  welfare  of  your  children,  or 
the  credit  and  efficiency  of  the  church,  or  the  happiness 
of  your  minister.  What  was  true  of  Paul  can  be  no 
less  true  of  us  :  '  Now  we  live,  if  ye  stand  fast  in  the 
Lord.'' 

>2Cor.  11:5.  =■  Acts  2:42. 


OH.  3:6-10.]  FIRST     T  H  E  S  S  A  L  0  N  I A  N  S  .  187 

In  the  9th  verse  we  have  a  fine  ilkistration  ^  of  the 
manner  in  which  this  apostohc  hfe  flourished  and  tri- 
umphed under  the  influence  of  the  good  news  from 
Thessalonica.  Already,  on  the  first  report  of  it,  he 
had  been  '  comforted,^  he  tells  us,  '  in  all  his  affliction  and 
distress.''  And  now,  as  he  still  thinks  of  it,  his  emotions 
deepen  and  swell  into  a  flood  of  joy,  which  can  only 
utter  itself  in  praise.  'For  luhat  thanks  can  we  render  to 
God  again  for  yoiC — or,  concerning""  ijou.  The  word 
again,  likewise,  in  the  common  version  is  not,  as  you 
might  suppose,  equivalent  to  a  second  time,  but  means 
in- exchange,  in  return  for ;  though  on  account  of  the 
ambiguity,  and  as  being  scarcely  required  for  the  full 
expression  of  the  sense,  it  is  dropped  by  nearly  all  the 
later  versions.  '  For  ivhat  thanhs  can  we  render  to  God 
conceiiiing  you,  for  all  the  joy  wherewith  we  rejoice  for 
your  sakes  before  our  God?''  Not  only  was  God  to  be 
recognized  and  glorified  by  them  as  the  Author  and 
Preserver  of  their  faith,  but  the  Apostle  himself  is  at 
a  loss  how  adequately  to  express  his  own  gratitude  for 
the  joy  thereby  occasioned  to  him.  And  when  he  adds, 
as  in  ch.  1 :  3,  that  this  joy  filled  his  soul  even  in  the 
secret  presence  of  his  God,  he  once  more,  as  it  were, 
takes  God  to  witness  its  reality,  its  purity,  and  its 
power. 

Great,  however,  as  had  been  the  Apostle's  sense  of 
relief  from  a  painful  anxiety  in  regard  to  the  spiritual 
'  yap.  ^  -nepi. 


188  LECTURES    ON  [LECT.  XII. 

condition  of  the  church,  and  abundant  as  was  now  his 
joy  on  that  account,  nothing  of  all  this  could  reconcile 
him  to  his  own  continued  separation  from  it.  On  the 
contrary,  the  very  confidence  he  now  felt  quickened  and 
strengthened  his  wish  to  return  :  '  Night  and  dmj,''  says 
he  in  the  10th  verse,  ' praymg  ezceedinghf — verij  ex- 
ceedingly ;  ^  the  extraordinary  fervour  of  these  prayers 
being  equal  to  their  extraordinary  constancy — '  that  we 
may  see  your  face ' — that  necessary  satisfaction  of  such 
a  love  as  Paul's.  The  more  God  had  done  for  them, 
the  more  God's  servant  loved  them,  and  longed  to  be- 
hold their  comely  and  holy  order  and  fellowship.  Yea, 
the  more  also  did  he  long  to  be  still  further  helpful  to 
them  in  their  Christian  course  :  '  and  may  'perfect  that 
which  is  lacJcing  ifi  your  faith'' — or  make  up — so  the 
clause  might  be  given  somewhat  more  literally — the  de- 
ficiencies of  your  faith? 

Some  at  least  of  these  deficiencies  will  come  before  us 
m  the  progress  of  our  exposition.  But  in  the  mean- 
while you  will  mark  the  tender  skill,  with  which  the 
writer  mingles  with  the  expression  of  his  exuberant 
joy  the  suggestions  of  a  wholesome  caution,  and  minis- 
terial exhortation.  And,  dear  brethren,  what  a  rebuke 
is  here  to  our  indolent  and  ignorant  self-complacency 
in  our  fancied  attainments  in  the  knowledge  and  expe- 
rience of  Divine  things!     Here,  we  cannot  doubt,  was 

'  vnepeKnepLaaov  —  more  than  siqyerahundantly .  Compare  ch. 
5:13. 

"^  KanapTiaat  to,  vGTepfjixaTa  rrjg  ■nlarei>)<;  vncJv. 


CH.3:C-10.]  FIRST     T  HES  S  A  L  ON  I A  N  S  .  189 

a  church  equal,  to  say  no  more,  to  the  very  best  that 
could  now  be  produced.  And  yet  even  it  had  not  got 
a  creed,  that  exhausted  the  fulness  of  Christian  truth  ; 
and  equally  capable  of  improvement  was  the  spirit  of 
faith,  in  which  it  held  that  measure  of  truth,  which  it 
had  been  taught.  It  was,  therefore,  no  mere  natural 
friendly  interest  that  aroused  in  the  Apostle's  breast 
such  earnestness  of  desire,  and  such  agony  of  prayer ; 
but  Paul's  conviction  that,  by  a  personal  visit,  he  could 
do  the  church  a  most  important  service. 

Yery  frequent,  indeed,  in  Paul's  writings  are  the 
intimations  of  a  strong  desire  and  purpose  to  lead  the 
churches  onward  to  ever  higher,  and  clearer,  and  more 
enlarged  regions  of  faith.  As  when  in  his  unceasing 
prayers  for  the  church  at  Rome  he  'made  request,  if 
by  an}'  means  now  at  length  he  might  have  a  prosper- 
ous journey  by  the  will  of  God  to  come  unto  them. 
For,'  says  he,  'I  long  to  see  you,  that  I  may  impart 
unto  you  some  spiritual  gift,  to  the  end  ye  may  be 
estabHshed.'^  And  so  in  writing  to  the  Corinthian 
church,  preeminent  among  the  apostolic  churches,  it 
would  appear,  for  her  spiritual  gifts,  his  language  is  : 
'  I  was  minded  to  come  unto  you  before,  that  ye  might 
have  a  second  benefit.'^  But  by  far  the  most  striking 
passage  of  this  kind  is  Heb.  5  :  11 — 6  : 1-3  :  '  Of  whom' 
— that  is,  of  Melchisedec — '  we  have  many  things  to 
say,  and  hard  to  be  uttered,  seeing  ye  are  dull  of  hear- 
ing.    For  when  for  the  time  ye  ought  to  be  teachers, 

^Rom.  1  :  10,  11.  «2  Cor.  1  :  15. 


190  LECTURES.  [LECT.  XII. 

ye  have  need  that  one  teach  you  again  which  be  the 
first  principles  of  the  oracles  of  God  ;  and  are  become 
such  as  have  need  of  milk,  and  not  of  strong  meat. 
For  every  one  that  useth  milk  is  unskilful  in  the  word 
of  righteousness  :  for  he  is  a  babe.  But  strong  meat 
belongeth  to  them  that  are  of  full  age,  even  those  who 
by  reason  of  use  have  their  senses  exercised  to  discern 
both  good  and  evil.  Therefore  leaving  the  principles  of 
the  doctrine  of  Christ,  let  us  go  on  unto  perfection  ; 
not  laying  again  the  foundation  of  repentance  from 
dead  works,  and  of  faith  toward  God,  of  the  doctrine 
of  baptisms,  and  of  laying  on  of  hands,  and  of  resur- 
rection of  the  dead,  and  of  eternal  judgment.  And 
this  will  we  do,  if  God  permit.'  Whether  that  Divine 
permission  was  ever  granted,  is  more  than  we  can  tell. 
But  you  will  observe  that  this  very  programme  of  ele- 
mentary truths — of  what  the  inspired  writer  regards  as 
the  first  lessons  in  the  school  of  Christ — does  actually 
embrace  the  whole  of  the  truth  that  the  Christian 
teacher  is  now  expected  to  meddle  with,  and,  indeed, 
a  good  deal  more  than  either  he  or  his  pupils  are  some- 
times at  all  conversant  with. 

From  all  which,  I  repeat,  we  may  learn,  at  any  rate, 
the  lessons  of  humility — '  not  to  think  of  ourselves 
more  highly  than  we  ought  to  think ;  but  to  think 
soberly,  according  as  God  hath  dealt  to  every  man  the 
measure  of  faith.'  ^ 

"  Rom.  12:3. 


LECTURE    XIIL 

I.  Thess.  3  :  11-13. — '  Now  God  Himself  and  our  Father,  and  our 
Lord  Jesus  Christ,  direct  our  way  unto  you.  And  the  Lord 
make  you  to  increase  and  abound  in  love  one  toward  another, 
and  toward  all  men^  even  as  we  do  toward  you  :  to  the  end  He 
may  stahlish  your  hearts  unblameable  in  holiness  before  God, 
even  our  Father,  at  the  coming  of  our  Lord  Jesus  Christ  with 
all  His  saints.' 

Having  spoken  of  the  great  consolation  and  joy,  the 
inexpressible  thankfulness,  and  the  unceasing,  vehement 
prayers  for  his  own  return  to  Thessalonica,  of  all  which 
the  late  good  news  from  that  city  had  been  to  him  the 
occasion,  the  Apostle  concludes  the  first  division  of  the 
Epistle  with  solemn  supplication,  wherein  is  condensed 
the  sum  of  his  dearest  wishes  in  regard  to  that  church. 
Of  both  these  Epistles  it  is  observed  by  Bengel,  that 
almost  every  chapter  is  sealed  with  such  a  devout 
breathing.^  Here  the  form  and  the  object  of  the 
prayer  are  twofold  ;  respecting,  first,  the  personal  re- 
turn of  the  writer,  and,  secondly,  the  advancing  sancti- 
fication  of  the  church  to  its  consummation  in  the  day 
of  the  Lord's  appearing. 

'  '  fere  singula  capita  singulis  suspiriis  obsignata.* 


192  LECTURES    ON  [LECT.  XIII. 

*  Noiv  God  Himself  and  our  Father,  and  our  Lord  Jesus 
Christ,  direct  our  way  unto  you  J 

Perhaps  the  word^  rendered  now  is  not  to  be  taken 
as  merely  a  particle  of  transition.  It  may  have,  as 
commonly  elsewhere,  a  slightly  adversative  force, 
almost  as  if  we  should  say,  hut :  'But  may  God  himself,^ 
etc.;  and,  in  that  case,  the  opposition  will  be  to  Paul's 
own  fruitless  struggling  of  desire  and  effort.  '  After  all 
our  ineffectual  attemjDts  and  ceaseless  longings,  may  He 
Himself,  the  Hearer  of  these  daily  and  nightly  prayers 
of  ours,  direct  our  way  unto  you,  and  then  will  all 
Satan's  hindrances  be  vain.' 

1.  Observe  here  generally,  in  the  first  place,  the 
Apostle's  pious  recognition  of  the  Divine  hand  in  the 
control  and  guidance  of  his  simplest  affairs  and  move- 
ments. Hitherto  the  way  to  Thessalonica  had  seemed 
to  be  insurmountably  blocked  up.  But  even  now  let 
God  give  the  signal,  and  all  impediments,  whether  from 
earth  or  hell,  must  dissolve  and  disappear.  The  road 
would  at  once  become  straight  and  plain.  Whether 
Paul  was  ever  to  make  another  journey  in  that  direc- 
tion, and  whether,  and  how  far,  if  he  did,  it  should  be 
'  a  prosperous  journey,'  were  points  that  depended  ulti- 
mately, he  well  knew,  not  on  Satan  or  his  emissaries 
and  co-workers,  but  on  the  '  will  of  God.'  ^  To  that 
will,  therefore,  while  pressing  his  suit  with  all  filial 
freedom  and  importunity,  he  nevertheless  in  the  end 

^  de.    Compare  ch.  5  :  23.  =  Rom.  1  :  10. 


CH.3:11-13.]  FIRST    T  HESS  AL  0  NI  AN  S .  193 

resigns    himself  with  all  filial  meekness  and  submis- 
sion. 

This  habit,  brethren,  of  referring  whatever  even  in 
our  worldly  plans  and  prospects  most  deeply  interests 
us  to  the  care  and  disposal  of  the  infinite  wisdom  and 
love  is,  I  believe,  the  grand  secret  of  a  safe,  contented, 
happy,  truly  successful  life.  To  any  man  that  has 
really  a  child's  heart  toward  God  what  a  shelter  and 
defense  must  it  be  from  endless  perplexities,  harassing 
doubts  and  fears,  yea,  from  the  bitterness  of  disap- 
pointment itself,  to  feel  himself  and  all  that  concerns 
him  in  God's  hands !  Oh,  who  would  not  covet  such  a 
sense  of  impregnable  security,  as  this  alone  can  give  ? 
I  say,  therefore,  to  every  dear  hearer  in  this  congrega- 
tion :  '  Acquaint  now  thyself  with  God,  and  be  at 
peace  :  thereby  good  shall  come  unto  thee."^  Like  that 
noble  servant  of  Abraham,  when  sent  into  a  far  country 
to  seek  a  wife  for  his  master's  son,  so  do  thou  '  in  all 
thy  ways  acknowledge  Him,  and  He  shall  direct  thy 
paths.'  ^ 

2.  You  will  notice,  secondly,  that  this  prayer  for 
providential  guidance  and  furtherance  is  addressed,  not 
only  to  God,  but  also  to  Jesus  Christ.  And  must  not 
Jesus  Christ  Himself,  then,  be  a  Divine  Person?  How 
could  it  otherwise  be  any  thing  short  of  blasphemy,  thus 
to  associate  Him  with  the  Supreme  Being?  Who  but 
He,  who  '  thought  it  not  robbery  to  be  equal  with  God,'^ 

'  Job  22  :  21.  '  Prov.  3:0.  *  Phil.  2 :  6. 

13 


194  LECTURES    ON  [LECT.  XIII. 

could  be  lawfully  named  with  God  as  exercisiug  with 
Him  a  joint  agency  in  regulating  the  ways  of  men  ? 
But  that  is  the  very  claim,  which  in  an  absolute  form, 
reaching  even  to  the  government  of  the  universe,  was 
made  by  our  blessed  Lord,  while  He  was  yet  with  us 
here  below  :  '  My  Father  worketh  hitherto,  and  T  w^ork. 
.  .  .  All  power  is  given  unto  me  in  heaven  and  in  earth. 
.  .  .  Whatsoever  ye  shall  ask  in  my  name,  that  will  I 
do,  that  the  Father  may  be  glorified  in  the  Son.  K  ye 
shall  ask  any  thing  in  my  name.  I  will  do  it.'^ 

H  was  in  the  faith  evidently  of  this  promise,  that  the 
Apostle  indited  the  petition  before  us.  He  thought  of 
the  Father  working,  and  of  the  Son  also  working — of 
the  Father  as  in  the  Son,  and  working  in  Him,  and 
through  Him,  all  the  good  pleasure  of  His  own  will. 

And  you  will  allow  me  to  remark  in  passing,  that  the 
ineffable  intimacy  of  this  co-operation  is  suggested  still 
more  strikingly  by  the  very  arrangement  and  construc- 
tion of  the  original  Greek.  Thus,  the  word  for  Himself 
stands  foremost  in  the  sentence,  and  can  be  referred 
to  both  Persons  as  forming  together  one  complex 
subject ;  somewhat  as  if  we  should  say  :  'May  our  God 
and  Father,  and  our  Lord  Jesus  Christ,  Himself  direct  our 
way  unto  you.  And  then,  such  a  construction  is  not  a 
little  favoured  by  the  foct  that  the  verb,  which  unques- 
tionably belongs  to  both  Persons,  is  in  the  singular 
number.  This  latter  point  was  noted  by  the  Greek 
Fathers  at  least  fifteen  centuries  ago,  and  was  urged  by 

'John  5:  17:   14  :  13  ;   Matt.  28  :  18. 


CH.  3:11-13.]  FIRST     T  HE  S  S  A  L  0  NI  A  N  S  .  195 

Athanasius  himself  in  the  great  Ariaii  controversy. 
The  writer,  he  says,  by  means  of  what  in  other  rela- 
tions would  have  seemed  a  grammatical  anomaly, 
'  guarded  the  oneness  of  the  Father  and  the  Son.'  ^  And 
the  very  same  peculiarities  recur  at  the  close  of  the 
second  chapter  of  the  Second  Epistle.  But  it  is  well, 
brethren,  that  we  are  not  left  to  rest  on  exegetical 
niceties  of  this  sort  our  undoubting  faith  in  the  glorious 
truths,  that  Christ  '  and  the  Father  are  one  ' — that 
'  what  things  soever  the  Father  doeth,  these  also  doeth 
the  Son  likewise' " — and  that  thus  the  Lord  of  the 
Christian  is  the  Lord  also  of  Providence, 

3,  It  is  now  to  be  observed,  in  the  third  place,  that 
the  comfort  and  practical  value  of  these  truths  depend 
entirely  on  the  Christian's  appropriating  faith  ; — on  a 
man's  being  able  to  employ  as  his  own  this  favourite 
formula  of  the  Church  :  '  God  and  our  Father' — or  ow 
God  and  Father^ — '  and  our  Lord  Jesus  Christ,'  What 
assurance,  as  of  indefeasible  possession — what  satisfac- 
tion and  triumph,  as  over  against  the  '  gods  many  and 
lords  many,'*  that  hold  dominion  in  the  world  around 
— what  tenderness,  as  of  domestic  endearment — is  all 
involved  in  that  one  word !  In  connection  with  one  or 
another  of  these  names — 'our  God,'  'our  God  and 
Father,'  '  our  Lord  Jesus  Christ ' — it  occurs,  I  think, 
twenty-six  times  in  these  two  short  Epistles, 

'  Tifv  ev6rr]Ta  rov  Trarpbc;  koc   tov  vlov  ecpvXa^ev.      Orat.  III.  11 
Contra  Arianos. 
'  John  10  :  30  ;  5  :  19.    ^6  Geof  koX  -rrarijp  tjhujv.      *  1  Cor.  8  :  5. 


196  LECTURES   ON  [LECT.  XIII. 

My  dear  hearers,  is  such  phraseology  the  natural, 
spontaneous  utterance  of  your  hearts?  Have  you  that 
noble  spirit  of  'confidence  toward  God,' ^  the  Father 
and  the  Son,  which  will  ever  prompt  you,  as  you  draw 
near  the  throne,  to  cry  with  all  a  child's  earnest  trust, 
'  My  Father !'  or  as  Thomas  in  the  presence  of  the 
risen  Jesus  :  '  My  Lord  and  my  God  '?^  If  not — if,  on 
the  contrary,  yours  is  still  '  the  spirit  of  bondage  to 
fear'^ — or  call  it  merely  the  spirit  of  alienation,  forget- 
fulness,  and  unconcern — can  you  think  it  well  for  any 
intelligent,  moral  creature  of  God,  in  any  the  remotest 
corner  of  God's  universe,  to  cherish  such  a  temper? 
What  madness,  then,  to  cherish.it — to  live  in  it,  and 
die  in  it — here,  in  a  world  so  near  to  God — a  world 
whose  rocky  wildernesses  even  have  heard  His  name 
and  His  law  proclaimed  by  His  own  voice — a  world,  on 
which,  for  the  dishonour  done  to  that  name  and  that  law, 
rests  the  burden  of  an  infinite  curse — a  world,  there- 
fore, in  which  death  reigns- — and  ^^et-  a  world,  in  the 
very  centre  of  whose  darkness  and  desolations  stands 
the  cross  whereon  Jesus  died,  a  propitiation  for  sin,  at 
once  death's  greatest  victim,  and  only  conqueror  !  Oh, 
is  it,  dear,  dying  sinners,  in  such  a  world  as  this, 
that  you  can  afford  to  live,  and  to  die,  without  God, 
and  without  Christ  ? 

But  let  us  pass  to   the   consideration  of  the  second 
petition  of  this   apostolic  prayer,  as   contained  in   the 

'  1  John  3:21.  '  John  20  :  28.  '  Rom.  8  :  15. 


CH.  3:11-13.]  FIRST     T  H  E  S  S  AL  0  N  I  A  N  S  .  197 

12th  and  13th  verses  ; — the  petition  which  has  respect 
to  the  Church's  progressive  sanctification,  and  final  per- 
fecting in  the  day  of  Christ. 

The  particle  by  which  it  is  introduced,  and  which  is 
here  translated  and,  is  the  same  which  in  the  11th  verse 
is  translated  now,  and  here  also,  as  there,  it  may  be  ex- 
plained adversatively  :  '  But  you ' — (which,  indeed, 
much  better  represents  the  original  arrangement  also  of 
the  sentence); — 'such  is  our  prayer  for  ourselves  ;  but 
you — whether  we  come  or  not ' — maij  the  Lord  make  to 
increase  and  abound  in  love  toward  one  another,  and 
toward all^  even  as  we  do'' — even  as  lue  also^ — 'toward 
you  J 

He  to  whom  this  petition  is  addressed  is  'the  Lord'' — 
the  same  Lord,*  doubtless,  who  had  just  before  been 
named — 'our  Lord  Jesus  Christ,' who  Himself  'pur- 
chased the  Church  with  His  own  blood, '^  and  who  still 
exercises  over  it  in  all  the  places  of  its  dispersion,  and 
through  all  the  changing  scenes  of  time,  the  tenderest 
and  most  effectual  care.  But  what  is  here  particularly 
to  be  noticed  is,  that  the  supremacy  previously  assigned 
to  our  Lord  in  the  region  of  external  providence,  is 
now  extended  to  the  domain  of  the  spirit,  and  the 
workings  of  God's  grace  in  the  souls  of  men.  It  can 
scarcely  be   necessary  that  I  suggest  to  you,  what  a 

*  Bengel  :  '  sive  nos  veniemus  sive  minus.' 
'  Eig  aXXriXov^  Koi  elg  navra^.  '  xaddnep  koI  rifielg. 

Though  Alford  would  '  rather  understand  it  of  the  Father.' 
*  Acts  20  :  28. 


198  LECTURES    ON  LLECT.  XIII. 

mighty  confirmation  is  thus  afforded  of  the  inference 
ah-eady  drawn  from  the  former  prerogative,  in  regard 
to  the  true  and  essential  Divinity  of  the  Saviour.  '  God 
giveth  not  the  Spirit  by  measure  unto  Him.'^  He  alone 
of  all  beings  receives,  or  is  able  to  receive,  the  im- 
measurable fulness  of  the  Spirit ;  and  that  Spirit's  all- 
subduing  energy  is  put  forth  at  the  will,  and  in  the 
name,  of  Jesus.  '  The  Apostles  said  unto  the  Lord  : 
Increase  our  faith.' '^  And  to  Him  also  Paul  commends 
the  Thessalonians,  as  to  the  inexhaustible  source  of 
love. 

He  had  just  been  speaking  with  joy  and  thankfulness 
of  their  'love' — their  'labour  of  love.'  But  now  in 
this  distinguishing,  crowning  excellence  of  the  Christian 
character  he  would  have  them  '  to  increase  and  abound  f 
and,  in  the  fulness  of  his  heart  toward  them,  he  does 
not  hesitate  to  propose  himself  as  an  example  :  '  everi  as 
we  also  toward  you.'' 

Their  graces,  he  knew,  and  he  would  have  them  to 
remember,  were  still  imperfect.  As  there  w^as  some- 
thing 'lacking  in  their  faith,'  which  he  himself  longed 
to  supply  by  a  renewed  personal  ministration  of  the 
truth,  so  neither  had  their  love  yet  attained  to  its 
heavenly  temper  ;  and  to  this,  by  his  prayer  on  their 
behalf,  he  teaches  them  to  aspire  by  cherishing  the 
spirit  of  a  close  communion  with  their  loving  Lord. 

Mark,  too,  the  objects  of  the  Christian's  love  :  'toward 

^  John  3:  34.  ^  Luke  17:5. 


CH.  3:11-13.]  FIRST     T  II  E  SS  A  L  0  N  I  A  N  S  .  199 

one  another ' — that  is  the  brotherly  love  of  the  children 
of  God, — '  and  toward  all ' — their  universal  love,  in 
which  they  imitate  their  'Father  which  is  in  heaven.'^ 
For  it  is  quite  unnecessary  to  understand  the  writer  as 
confining  the  latter  manifestation  to  all  Christians.'^  In 
this  love  there  is  nothing  narrow,  or  sectarian,  or  fanat- 
ically exclusive.  In  the  bosom  of  the  Church,  it  is  true 
— in  '  the  household  of  faith' — it  finds  the  objects  of  its 
fondest  and  most  complacential  regard.  Here,  as  it 
reclines  at  the  table  of  redeeming  love,  it  delights  to 
behold  its  own  likeness — the  family  likeness  of  the 
common  Father — multiplied  around.  Yes,  here  is  its 
rest,  and  here  it  desires  to  dwell.  But  at  the  same 
time,  and  '  as  it  has  opportunity,  it  does  good  unto  all 
men.'^  Its  'neighbour'  is  whoever  needs  its  help,  and 
'the  field'  of  its  operation  'is  the  world.''* 

And  now  we  are  to  contemplate  the  design  and  ten- 
dency of  this  progressive  enlargement  of  the  Church's 
love.  'To  the  end  He  may  stahlish,^  says  the  Apostle — 
or  simply,  to  the  establishing  ^ — '  your  hearts  unUameable 
in  holiness  before  our  God  and  Father ^^  at  the  coming  of 
our  Lord  Jesus  Christ  ivith  all  His  saints  J 

This,  then,  brethren,  is  the  end  of  all  ; — this,  the 
consummation  of  your  faith,  and  love,  and  hope,  and 
temptations,  and  sacrifices,  and  toils,  and  of  all  these 
present  ministries  and  ordinances  ;  this,  the  imperishable 

'  Matt.  5  :  45.  '  So  Theodoret.  ''  Gal.  0  :  10. 

*  Luke  10  :  36;  Matt.  13  :  38.        'dq  to  orijpl^ai.       '  As  in  v,  11. 


200  LECTURES   ON  [LECT.  XIII. 

fruit  of  the  Spirit's  almightiness  ; — this,  the  blessed 
result  of  your  Redeemer's  humiliation,  and  tears,  and 
death,  and  intercession  ; — this,  the  glorious  issue  of  the 
Father's  '  eternal  purpose  which  He  purposed  in  Christ 
Jesus  our  Lord  ;' — this,  namely,  '  that  we  should  be 
holy  and  without  blame  before  Him  in  love.'  ^  Oh,  the 
wonders  of  that  process,  by  which  the  children  of  wrath 
have  thus  been  restored  to  the  fellowship  of  the  blessed  ; 
— by  which  they,  who  had  sunk  down  near  to  the 
mouth  of  hell,  have  been  raised  far  above  the  splen- 
dours of  all  inferior  thrones,  to  sit  forever  by  the  side 
of  Immanuel  ;— a  process,  in  fine,  by  which  the  most 
darkened  and  degraded  slaves  of  corruption  now  ap- 
pear without  rebuke  before  Him — look  up  undismayed 
and  call  Hmi  Father — '  in  whose  sight  the  heavens  are 
not  clean,' and  'His  angels  He  charged  with  folly.' ^ 
Then,  indeed,  when  Christ  who  'loved  the  Church,  and 
gave  Himself  for  it,'  having  'sanctified  and  cleansed  it 
with  the  washing  of  water  by  the  word,'  shall  'present 
it  to  Himself  a  glorious  Church,  not  having  spot,  or 
wrinkle,  or  any  such  thing,  but  holy  and  without  blem- 
ish,' then  shall  the  purpose  of  God,  in  '  creating  all 
things  by  Jesus  Christ,'  be  clearly  revealed,  and  '  unto 
the  principalities  and  powers  in  heavenly  places  shall  be 
known  by  the  Church  the  manifold  wisdom  of  God.'  ^ 
It  may  well  be,  that  unnumbered  ages  shall  have  passed 
away,  before   even  they  begin  to  sound  all  its   depths. 

'Eph.3:  11;  1  :4.  ^  Job  15  :  15  ;  4:  18. 

^Eph.  5:25-27;  3:9,  10. 


CH.  3    11-13.]         FIRST    THESSALONIANS.  201 

Only  this  much  is  ah^ead}^  ascertained,  that  eveiy  speck 
and  stain  of  depravity  shall  then  have  vanished  from 
the  face  of  our  ransomed  nature,  like  a  summer's  cloud, 
in  the  ardours  of  Divine  love.  The  new  creation— the 
second  and  greater  work  of  Deity — is  completed,  and 
the  everlasting  Father  looks  down,  and  pronounces  it 
good.  In  the  language  of  inspiration,  '  the  God  of  all 
grace,  who  hath  called  us  unto  His  eternal  glory  by 
Christ  Jesus,  after  that  ye  have  suffered  a  while,  shall 
make  you  perfect,  shall  stablish,  strengthen,  settle  you'  ^ 
in  the  joys  of  holiness,  and  in  the  paths  of  unswerving 
obedience  around  His  throne. 

Observe  also  the  time  fixed  for  all  this :  '  at  the 
commg  of  0U7'  Lord  Jesus  Christ  with  all  His  saints ;^ — it 
being  an  understood  thing  in  the  Church  that  her  Lord 
will  come  again  ;  and  come  not  alone,  but  attended  and 
sung  in  His  triumphal  progress  by  a  yet  more  numerous 
and  glorious  retinue,  than  that  which  met  Him,  and 
hailed  Him,  as  He  ascended  victorious  from  the  scene 
of  His  conflicts  and  humiliation :  —  '  with  all  His 
saints,^  or  holy  ones.  For  we  need  not,  and,  I  think, 
ought  not  to  restrict  the  word  here  to  mean  either  the 
angels  exclusively,^  or  the  redeemed  from  among  men 
exclusively,^  or  some  particular  class  of  these  latter  ;  * — 

'  1  Pet.  5  :  10. 

'So,  among  others,  Piscator,  Grotius,  Hammond,  Macknight,  Pelt, 
Schott,  De  Wette,  Liinemann. 

^  Musculus,  Aretius,  Eslius,  Flatt,  Conybeare. 

*  As  the  souls  of  departed  saints  (Gill),  or  the  earlier  perfected  be- 
lievers (Olshausen). 


202  LECTURES    ON  [LECT.  XIII. 

interpretations,  which  have  all  had  their  respective  ad- 
vocates. But  I  can  see  no  sufficient  reason  for  abating 
the  full  force  of  the  expression  :  '  with  all  the  holy 
beings,  saints  and  angels,  that  shall  then  belong  to 
Christ — elect  and  forever  reconciled  in  Him.' 

To  this  it  has  been  objected  that  '  our  Lord  will  not 
come  icith  all  His  people,  since  some  of  His  people  will 
be  on  earth.'  ^  But  even  if  these  are  to  be  excepted, 
the  language  will  none  the  less  admit  of  easy  explana- 
tion. A  person  might  write  from  a  distance,  that  he  is 
coining  witli  all  his  friends  to  see  me,  and  not  mean 
thereby  to  exclude  me  from  the  number  of  his  friends. 
Or  another  answer  may  be  given.  From  ch.  4:  14-17 
it  is  evident  that,  although  for  the  purposes  of  present 
consolation  the  writer  expressly  certifies  that  the  sleep- 
ers in  Jesus  shall  be  brought  with  Him,  yet  neither 
shall  they  have  any  advantage,  as  to  the  time  of  enter- 
ing into  the  presence  of  their  Lord's  glory,  over  those 
who  are  alive  and  remain.  The  two  classes  shall  be 
caught  up  together  to  meet  the  descending  Saviour,  and 
both  together  shall  then  form  His  shining  train. 

There  is  still  one  other  point  that  deserves  notice,  for 
the  due  illustration  of  these  verses  ;  and  that  is  the 
connection  here  intimated  as  existing  between  the  en- 
largement of  Christian  love  and  the  ultimate  perfection 
of  the  Christian  character.  For  the  Apostle,  you  per- 
ceive, prays  for  the  former  in  order  to  the  latter. 

'  Conybeare. 


CH.  3:11-13.]  FIRST     T  H  E  S  S  A  L  0  NI A  N  S  .  203 

Now,  in  the  first  place,  this  connection  is  one  of 
cause  and  effect,  or  of  7neans  and  end.  The  moral  per- 
fections of  God  Himself  are  in  Scripture  summed  up  in 
that  one  word,  love :  '  God  is  love  ;'  and  in  the  spirit  of 
the  same  Divine  philosophy  it  is  said  that  'love,'  as 
manifested  by  God's  intelligent  creatures,  '  is  the  fulfil- 
ling of  the  law.'  ^  Every  accession,  therefore,  of  purity 
and  strength  to  the  love  of  the  Christian  is  just  another 
step  gained  towards  his  predestined  conformity  to  the 
image  of  God's  Son.  For  there  is  in  love  a  purifying 
efficacy  to  cleanse  us  from  all  pollution.  It  is  the  very 
breath  of  the  Spirit,  in  which  the  dross  of  our  old 
nature  shall  finally  be  consumed. 

And  then  again  we  need  not  shrink  from  saying,  that 
the  connection  is  one  of  reivard.  The  same  Lord  who 
*  giveth  grace  '  to  His  people,  and  still  '  more  grace,' 
has  promised  to  crown  all  with  glory .'^  And  thus  it  is 
that,  '  as  sin  hath  reigned  unto  death,  even  so  grace 
reigns  through  righteousness  unto  eternal  life  by  Jesus 
Christ  our  Lord.'  ^ 

1.  From  what  has  been  said  you  will  easily  infer, 
brethren,  in  the  first  place,  the  hypocrisy  and  folly  of  a 
religious  profession,  in  which  there  breathes  no  spirit 
of  love  either  toward  the  brethren,  or  toward  our  fel- 
low-men. 

2.  Secondly,   let   us,  in  imitation  of  the  Apostle,  by 

'lJohn4:8;  Rom.  13:10. 
"  Ps.  84  :  11 J  James  4:6.  '  Rom.  5  :  21. 


204  LECTURES.  [LECT.  XIII. 

fervent  prayer  seek  those  heavenly  influences,  which 
will  make  us  to  increase  and  abound  in  this  the  most 
excellent  of  all  the  graces.  As  Paul  said  to  the  Phil- 
ippians,  so  say  I  to  you  :  *  And  this  I  pray,  that  your 
love  may  abound  yet  more  and  more  in  knowledge  and 
in  all  judgment ;  that  3^e  may  approve  things  that  are 
excellent ;  that  ye  may  be  sincere  and  without  offence 
till  the  day  of  Christ.'  ^ 

3.  Finally,  dear  brethren,  as  you  value  this  '  great 
salvation,'^  see  that  you  love,  and  exercise  yourselves 
day  by  day  in  the  blessed  hope  of,  that  '  day  of  Christ.' 
It  shall  also  be  the  day  of  '  all  His  saints.'  Then  shall 
the  salvation  itself  be  perfected,  and  the  Church  shall 
receive  her  crown. 

'  Phil.  1 :  9,  10.  ^  Heb.  2  :  3. 


LECTURE  XIY. 

I.  Thess.  4:1-3. — 'Furthermore  then  "«-e  beseech  you,  brethren, 
and  exhort  you  by  the  Lord  Jesus,  that  as  ye  have  received  of 
us  how  ye  ought  to  walk  and  to  please  God,  so  ye  would  abound 
more  and  more.  For  ye  know  what  commandments  we  gave 
you  by  the  Lord  Jesus.  For  this  is  the  will  of  God,  even  your 
sanctification,  that  ye  should  abstain  from  fornication,' 

We  now  enter  on  the  second  great  division  of  the 
Epistle.  This  comprises  the  last  two  chapters,  and  in 
it  the  v/riter,  according  to  his  wont,  along  with  certain 
special  instructions  regarding  the  Lord's  second  com- 
ing, and  the  prospects  of  such  as  die  in  the  faith  before 
that  event,  exhibits  and  enforces  the  practical  duties 
of  the  Christian  life.  Eminent  among  the  Apostles  as 
the  strenuous  asserter  of  an  absolutely  free  justification 
— of  salvation  by  the  grace  of  God,  and  not  by  the 
works  of  man's  righteousness — there  was  at  the  same 
time  none  more  earnest  than  he  in  '  affirming  con- 
stantly, that  they  which  have  believed  in  God  might  be 
careful  to  maintain  good  works.'  '  If  we  live  in  the 
Spirit' — if,  that  is,  we  are  quickened  from  the  death  of 
sin  by  the  Spirit's  new-creating  breath — it  is  then, 
Paul  taught,  the  natural,  the  inevitable  result,  that  we 


206  LECTURES     ON  [LECT.  XIY. 

'also  walk  in  the  Spirit.'^  A  regenerated,  reconciled 
soul,  living  contentedly  on  in  sin,  '  that  grace  may 
abound ' — the  very  conception  is  in  Paul's  estimation  a 
horror  and  an  impossibility. 

At  the  close  of  the  preceding  chapter  the  Apostle,  as 
the  last  and  highest  expression  of  his  love  for  his  breth- 
ren, had  prayed  the  Lord  to  perfect  them  '  in  holiness 
before  our  God  and  Father,  at  the  coming  of  our  Lord 
Jesus  Christ  with  all  His  saints.'  But  this  consumma- 
tion, they  must  not  be  allowed  to  forget,  was  to  be 
reached,  not  independently  of  their  own  will  and  efforts, 
but  by  means  of  these  ;  God  '  working  in  them,'  not  on- 
ly by  His  grace,  but  by  all  the  motives  suitable  to  their 
redeemed  nature,  '  both  to  will  and  to  do  of  His  good 
pleasure,'  and  so  enabling  them,  in  a  most  important 
and  indispensable  sense,  to  '  work  out  their  own  salva- 
tion.' ^  Hence  the  formula  of  connection  and  transition, 
with  which  the  present  chapter  commences.  'Further- 
more tlien  ■ ; — 'Furthermore ';  for  the  rest ;  ^  or,  as  the 
same  word  is  often  rendered  elsewhere,^  finally ; — 
'Finally  therefore,  brethren''  —  such  being  the  glorious 
end  for  which  you  have  been  called  of  God,  and  as 
working  together  with  God  toward  that  end — '  we  he- 
seech  you,  and  exhort  by  the  Lord  Jesus.'' 

We  have  here  a  good  example  of  that  affectionate 

'  Tit.  3:8;  Gal.  5  :  25. 
^Phil.  2:12,  13.  ^rdXoiTTov. 

*  2  Thess.  3:1;   Eph.  6:10;  Phil.  3:1;  &c. 


CH.  4:1-3]  FIRST     TIIESSALONIANS.  207 

mildness  of  address,  in  which  Paul  delighted  ;  as  when 
he  wrote  to  Philemon  (8,  9) :  '  Wherefore,  though  I 
might  be  much  bold  in  Christ  to  enjoin  thee  that  which 
is  convenient,  yet  for  love's  sake  I  rather  beseech  thee  ;' 
and  he  speaks  of  his  age,  and  of  his  bonds.  In  the 
present  instance,  however,  addressing  a  church,  he 
adds  to  the  friendly  urgency  of  brotherly  entreaty  the 
solemnity  also  of  official  exhortation.  'We  beseech  you, 
and  exhort  hy  the  Lord  Jesus ;'  or  rather,  i?i  the  Lord 
Jesus ;  with  the  authority  that  belongs  to  my  position 
in  the  body  of  Christ.^ 

And  what  was  that  on  which  the  heart  of  the  Apos- 
tle was  thus  earnestly  set  ?  '  We  beseech  you,  and  exhort 
in  the  Lord  Jesus,  that,  according  as  ye  received  from  us^ 
how  ye  ought  to  walk  aiid  2)Iease  God,^  ye  would  abound 
yet  more^^ 

It  is,  then,  a  possible  thing  for  a  church  so  to  walk 
as  to  please  God.  And  what  an  incentive  to  a  holy  life 
is  it,  that  then  '  the  Lord  taketh  pleasure  in  His  people,' 
as  a  father  in  'his  own  son  that  serveth  him."'  What 
a  comfort  to  us,  in  the  sense  of  our  weakness  and  un- 
worthiness,  to  be  assured,  that  ever}^  sincere,  however 
feeble  and  imperfect,  attempt  to  glorify  God  in  the 
performance  of  His  will,  is  regarded  by  Him  with  a  real 
complacency  and  satisfaction,  and  that,  even  when  our 
heart  condemns  us.  He  '  upbraideth  not.' " 

'ev.  Compare  Rom. 9: 1;  2Cor.2:  17.    "^ Kadihq  TTapeXafSere  Trap'  i][iu)v. 
M¥ells,   Lachmann,   and  Alford    here  insert  the  words  KaOtJg  kol 
TiepiTTarelre,  as  also  ye  are  xcaltdng.  ■*  fiaXXov. 

'  Ps.  149  :  4:  Mai.  3  :  17.  "  James  1  :  5. 


208  LECTURES    ON  [LECT.  XIV. 

Observe,  however,  that  the  Church  needs  to  be  in- 
structed as  to  '  liow^  she  '  ought  to  walk  and  please 
God."  It  was  not  enough  for  Paul  to  see  the  Thessa- 
lonians  '  turn  to  God  from  the  idols  to  serve  the  living 
and  true  God,  and  to  wait  for  His  Son  from  the  heav- 
ens.' That  was  but  their  introduction  into  Christ's 
school.  They  v/ere  not  for  a  moment  to  imagine,  that 
now  the}^  had  no  more  to  do — nothing  but  to  lay  them- 
selves down,  and  sleep,  perhaps,  even  more  profoundly 
than  before.  Nor  yet  was  their  zeal,  whatever  of  that 
stirred  within  them,  to  be  expended  wholly  on  plans 
and  agencies  for  bringing  others  in.  They  themselves 
had  still  much  to  learn — the  entire  code  of  Christian 
morals,  or  '  how  they  ought  to  behave  themselves  in  the 
house  of  God,  which  is  the  Church  of  the  living  God, 
the  pillar  and  ground  of  the  truth.'  ^  These  lessons, 
with  all  patient  particularity  of  statement  and  detail, 
and  enforced  by  the  motives  and  sanctions  of  faith, 
Paul  delivered  to  them,  and  they  received  from  him. 
'For  ye  know,^  he  adds,  '  ivhat  cominanch'  we  gave  you 
hy  the  Lord  Jesus.'' 

Paul's  office,  you  perceive,  in  the  inculcation  of  duty, 
as  well  as  in  the  exhibition  of  truth,  was  strictly  minis- 
terial. He  neither  had,  nor  pretended  to,  any  right  of 
lordship  over  God's  heritage.  He  '  delivered  '  to  others 
only  what  he  himself  first  '  received  of  the  Lord.'  He 
'  taught  them  to  observe  all  things  whatsoever  the  Lord 
had  commanded  him  '  ^ — those  things — and  all  of  them 


'  1  Tim.  2  :  15.  ^  TrapayyeXiag. 

'  i  Cor.  1 1  :  23  ;  Matt.  28  :  20. 


CH.  4:1-3.]  FIRST     THESSALONIANS.  209 

— and  none  others.  And  therefore,  in  so  far  as  Paul 
acted  in  the  name  and  by  the  authority  of  the  Lord 
Jesus,  his  instructions  were  '  commands ' — solemn, 
binding  charges — reflecting  the  majesty,  as  well  as  the 
love,  of  their  original  Source.  A  precious  gift,  indeed, 
to  the  Church  of  Grod  is  the  scheme  of  the  Christian 
ethics  ; — given,  however,  not  to  be  studied  merely,  or 
admired,  or  praised,  but  obe^^ed. 

The  writer,  accordingly,  with  all  his  parental  tender- 
ness of  feeling  toward  those  whom  he  had  '  begotten 
through  the  gospel,'-^  is  yet  ever  mainly  anxious  to 
hear,  not  so  much  of  their  outward  prosperity  and  free- 
dom from  persecution,  as  of  their  '  exercising  them- 
selves unto  godliness.^  ^  Nor,  as  Paul  conceived  the 
matter,  coul4  this  be  done  by  a  listless  acquiescence  in 
present  attainments,  or  by  a  formal  attendance,  however 
punctual,  on  the  public  ordinances,  however  multiplied. 
There  was  needed  also  a  steady,  earnest  purpose  of 
heart,  and  bent  of  will — a  resolute  *  going  on  unto  per- 
fection ' — a  *  forgetting  of  those  things  which  were  be- 
hind, and  a  reaching  forth  unto  those  things  which 
were  before,' and  so  a  'pressing  toward  the  mark.'^ 
To  this  end,  in  every  Epistle  he  gives  precept  upon 
precept,  and  line  upon  line.  Much  as  he  loved  his 
Thessalonians,  for  example,  and  highly  as  he  commend- 
ed their  progress  thus  far,  he  now  '  beseeches  them, 
and  exhorts  in  the  Lord  Jesus  ....  that  they  ivoidd 
abound  yet  moreJ     And  the  rest  of  the  letter  is  taken 

'1  Cor.  4:15.       ^  Tim.  4  :  7.      ^Heb.  6  :  1 ;  Phil.  3  :  13,  14. 
14 


210  LECTURES    ON  [LECT.  XIV. 

np  with  such  a  restatement  of  evangehcal  duties  as  the 
pecuUar  condition  and  circumstances  of  that  church 
required. 

And  here  you  will  allow  me  to  remark,  before 
we  proceed,  that  if  Apostles,  whose  diocese  was  the 
world,  had  this  abiding  care  for  the  continuous  training 
of  their  converts  in  faith  and  holiness,  that  pastor  and 
teacher  of  any  particular  congregation  nowadays  must 
have  a  very  imperfect  idea  of  the  work  assigned  to 
him,  whose  great,  perhaps  his  onl}^,  ambition  is  to 
swell  the  muster-roll  of  his  so-called  converts,  and  who, 
instead  of  '  feeding  them  with  knowledge  and  under- 
standing,'"^ considers  his  duty  toward  them  discharged, 
when  he  has  succeeded  in  inoculating  them  with  his 
own  sectarian  fanaticism,  and  then  turns  them  loose 
upon  the  community  as  emissaries  of  rebellion  in 
families,  and  robbers  of  other  churches.  Such  impu- 
dent tactics,  under  the  guise  of  religious  zeal,  are  not 
at  all,  I  think,  apostolic.  They  can  at  best  but  remind 
one  of  Samson's  style  of  warfare  on  a  certain  occasion, 
when  he  '  went  and  caught  three  hundred  foxes,  and 
took  firebrands,  and  turned  tail  to  tail,  and  put  a  fire- 
brand in  the  midst  between  two  tails.  And  when  he  had 
set  the  brands  on  fire,  he  let  them  go  into  the  standing- 
corn  of  the  Philistines,  and  burnt  up  both  the  shocks, 
and  also  the  standing  corn,  with  the  vineyards  and 
olives.' "  From  all  which  sort  of  practice  may  the  good 
Lord  deliver  this  church,  whether  as  an  agent  in  it,  or 

'  Jer.  3  :  15.  =  Judg.  15  :  4,  5. 


CH.4:l-3.]  FIRST     T  H  E  S  S  A  LO  N  I A  N  S  .  211 

a  sufferer  from  it.  No  man,  indeed,  who  really  knows 
the  spiritual  condition  of  an}^  of  our  churches — their 
prevailing  worldliness  of  temper  and  life  ;  their  great 
ignorance  of,  and  slender  interest  in,  the  truth  of  God ; 
the  faintness  of  their  love  to  Christ,  and  Christ's  cause, 
and  people,  and  glory  ;  their  covetousness  ;  their  evil- 
speaking  ;  their  numberless  little,  unbrotherly,  un- 
sisterly  jealousies  and  alienations  ;  their  frequent  paltry 
feuds  and  animosities — no  one,  I  say,  that  understands 
these  things,  to  add  no  more,  will  deem  the  suggestion 
an  uncharitable  one,  that  we  all  '  have  need  that  one 
teach  us  again  which  be  the  first  principles  of  the 
oracles  of  God,'^  regarding  duty  as  well  as  doctrine — 
the  things  to  be  done  by  us,  as  well  as  the  things  to  be 
believed — or,  as  our  Apostle  expresses  it,  '  hoiu  we 
ought  to  walk  and  please  God.'' 

'  For,''  says,  he  (v.  3),  '  this  is  God^s  luiU,'  tjour  sanctiji- 
cation^-~your  separation  from  an  evil  world,  and  entire 
consecration  to  His  own  service  and  glory — such  is  God's 
will ;  and  by  this  one  general  prefatory  announcement  the 
writer  at  once  lifts  the  subject  out  of  the  sphere  of  mere 
earthly  motives  and  expediencies,  and  sheds  the  dignity 
and  lustre  of  a  Divine  sacredness  over  the  minutest 
specifications  that  follow,  and  into  all  the  relations  and 
recesses  of  the  Christian's  daily  life.  '  This  is  God's 
will,  your  sanctijication  ;" — what  a  stimulus  to  exertion  ! 
what  an  encouragement  in  prayer  !      For,   if  that  be 

Heb.  5:12.  ■  d^Atjua  rod  Qeov. 


212  LECTURES    ON  [LECT.  XIV. 

His  will,  will  He  not  strengthen  us  to  fulfil  it  ?  Only 
let  us  have  the  filial  spirit,  which  not  merely  '  cries, 
Abba,  Father,'  ^  but  whose  delight — whose  '  meat '  ^ — is 
to  do  the  Father's  will ;  and  then,  in  the  midst  of  all 
our  shortcomings,  and  weaknesses,  and  temptations,  we 
shall  go  with  boldness  to  the  throne,  saying :  '  Teach 
me  to  do  Thy  will,  for  Thou  art  my  God.'^ 

Yes,  brethren,  '  youi'  sanctijication,^  little  as  we 
habitually  think  of  it,  was  that  which  filled  Christ's 
heart  as  He  ascended  the  cross.  '  He  gave  Himself  for 
us,  that  He  might  redeem  us  from  all  iniquit}^  and 
purify  unto  Himself  a  peculiar  people,  zealous  of  good 
works.'  *  No  wonder  that  it  should  also  be  the  burden 
of  His  prayers  on  earth  and  in  heaven  :  '  Sanctify  them 
through  Thy  truth:  Thy  word  is  truth.'  And  that 
prayer  shall  be  answered.  For  not  only  is  '  yow 
sanctification^  one  main  end  of  the  Saviour's  mediation, 
and  of  the  Spirit's  working  ;  but,  behold,  it  is  likewise 
the  sum  of  '  God^s  wilV  concerning  you. 

And  the  result,  brethren,  is  one  worthy  of  this 
cooperation  of  the  whole,  undivided  Godhead.  For  it 
is  not  any  '  making  clean  the  outside  of  the  cup  and  of 
the  platter  '  ® — it  is  not  any  mere  external  reformation 
— it  is  not  even  any  partial  inward  amelioration — that 
is  here  thought  of,  but  '  your  sanctification  ;'  or,  as  the 
next  chapter  has  it,  that  '  the  very  God  of  peace  may 
sanctify  you  wholly  ;  and  your  whole  spirit  and  soul 

^  Eom.  8  :  15.     ^  John  4  :  34.     ^  Ps.  143  :  10.     "  Tit.  2  :  14. 
»  John  17  :  17.  «  Matt.  23  :  25. 


CH.  4:1-3.]  FIRST    THESSALONIANS.  213 

and  body  be  preserved  blameless  unto  the  coming  of 
our  Lord  Jesus  Christ.'  Then  shall  the  disorder  of  our 
fallen,  but  redeemed,  nature  be  thoroughly  redressed. 
Every  thought  and  intent  of  the  heart,  every  feeling 
and  emotion  and  aspiration  of  the  soul,  every  issue  of 
life,  shall  be  eternally  and  altogether  holy  unto  the 
Lord.  Oh,  blessed  hope  !  Thrice  glorious  triumph  of 
God's  grace,  and  of  the  Church's  faith !  She  shall  be 
holy  as  Grod  is  holy !  perfect  as  He  is  perfect ! 

From  this  brief,  but  comprehensive  and  inspiriting, 
assurance  the  Apostle  comes  immediately  to  particulars. 
And  the  first  point  he  takes  up  is  the  obligations  of 
chastity  ;  dwelling  at  some  length,  and  with  a  force  of 
denunciation  proportioned  to  the  magnitude,  and  prev- 
alence, and  fatal  tendencies  of  the  evil,  on  the  opposite 
sin  :  '  that  ije  abstain  from  fornication  ;' — under  which 
word  may  be  understood  as  included  all  lusts  of  the 
flesh. 

Abstinence  from  these,  the  Thessalonians  are  re- 
minded, was  one  element  in  the  process  of  their  sancti- 
fication  ;  nay,  a  main  and  essential  part  of  it,  though 
one  which  the  popular  sentiment  of  the  heathen  has 
never  made  much  account  of.  Indeed,  I  am  not  aware 
that  fornication  was  at  that  period  accounted  a  sin  at 
all.  When  Gentiles,  therefore,  were  lifted  out  of  the 
midst  of  the  surrounding  pollutions  into  the  Christian 
Church,  we  need  not  wonder  that  the  taint  of  their  old 
corruptions  still  adhered  to  them.     The  first  Christian 


214  LECTURES     ON  [LECT.  XIV. 

Council — that  very  Council  which  asserted  Gentile 
freedom  from  Mosaic  ordinances — deemed  it  needful  to 
insert  in  the  Magna  Charta  of  our  liberty  a  solemn 
warning  against  this  vice.  And  some  time  before  Paul 
wrote  what  we  have  on  record  as  the  First  Epistle  to 
the  Corinthians,  he  had  already  *  written  unto  them  in 
an  epistle  not  to  company  with  fornicators.'  Yet  in 
that  First  Epistle  he  still  found  it  necessary  to  renew 
his  indignant  protest,  and  to  warn  them  of  the  impossi- 
bility of  any  such  transgressors  '  inheriting  the  kingdom 
of  God.'^  N'ay,  even  in  the  Second  Epistle  what  a  sad 
glimpse  do  we  obtain  of  the  internal  condition  in  this 
respect  of  a  community,  which  seems  to  have  been 
endowed,  beyond  the  ordinary  measure  of  apostolic 
churches,  with  the  supernatural  gifts  of  Pentecost ! 
'For  I  fear,'  says  the  Apostle,  'lest,  when  I  come 
again,  my  God  will  humble  me  among  you,  and  that  I 
shall  bewail  many  which  have  sinned  already,  and  have 
not  repented  of  the  uncleanness  and  fornication  and 
lasciviousness  which  they  have  committed.'^ 

It  is,  in  fact,  one  of  the  prophetic  marks  of  the 
Gentile  apostasy,  that  men  shall  '  walk  after  the  flesh 
in  the  lust  of  uncleanness.'^  And  every  student  of  the 
history  of  Christendom  knows,  what  a  proneness  there 
has  ever  been  in  religious  error  of  various  kinds  to 
develop  itself  into  the  principles  and  practices  of  an  un- 
bridled licentiousness.  In  our  own  day  the  same  thing 
is  observable,  and  in  more  quarters  than  one. 

'  1  Cor.  5  :  9  ;  G  :  9,  10.      '2  Cor.  12  :  21.     ^  2  Pet.  2  :  10. 


CK.  4:1-3.]  FIRST    T  HE  S  S  A  L  0  N  I  AN  S  .  215 

Now  to  all  this,  however  disguised  and  palliated,  and 
by  whatever  pleas  defended,  the  gospel  of  the  grace  of 
God  opposes  a  stern,  absolute  veto,  and  a  fiery  an- 
athema. '  Fornication,  and  all  uncleanness  or  cove- 
tousness,  let  it  not  be  once  named  among  you,  as 
becometh  saints,'  says  Paul  to  the  Ephesians  (5  :  3). 
And  when,  in  writing  to  the  Colossians  (3  :  5),  he  calls 
on  them  to  '  mortify  their  members  which  are  upon 
the  earth,'  the  subsequent  enumeration  shows  that  the 
same  class  of  offences  is  still  uppermost  in  his  thoughts 

There  is,  in  truth,  not  one  of  all  '  the  works  of  the 
flesh, '^  that  is  more  thoroughly  incompatible  with  the 
life,  and  spirit,  and  calling  of  the  new  man  in  Christ 
Jesus.  Griorying  only  in  the  cross — himself  thereby 
'  crucified  to  the  world ' — himself  '  risen  with  Christ ' — 
he  feels  himself  brought  under  the  attraction  and  sway 
of  the  powers  of  the  world  to  come.  He  '  seeks  those 
things  which  are  above,  where  Christ  sitteth  on  the 
right  hand  of  God.  He  sets  his  affections  on  things 
above,  not  on  things  on  the  earth.'"  In  yielding  him- 
self to  God,  it  was  with  an  unreserved  surrender  of 
'spirit  and  soul  and  body,'^  He  loves  to  think  that 
they  were  all  equally  redeemed  with  blood,  and  that 
the  body,  no  less  than  the  others,  is,  to  use  the 
Apostle's  word,  '  for  the  Lord.'  It  is  '  the  member  of 
Christ.'  It  is  '  the  temple  of  the  Holy  Ghost.'  And 
'in  his  body,'  as  'in  his  spirit,'  the  believer  is  to 
'glorify  God,'  who  claims  both  alike  for  His  own.'* 

'  Gal.  5:10.         ^  Gal.  G  :  14  ;  Col.  3:1,2.         =>  Ch.  5  :  23. 
*  1  Cor.  G  :  13,  15,  19,  20. 


216  LECTURES.  [LECT.  XIV. 

Such,  brethren,  are  the  considerations  which  Paul 
dehghts  to  urge  on  the  Christian  conscience  as  motives 
to  a  watchful  and  jealous  purity,  lest  we  defile  what  is 
not  ours — what  has  become  sacred  as  the  altar — what 
belongs  by  solemn  covenant,  by  the  purchase  of  re- 
demption, by  the  seal  of  regeneration,  to  Father,  Son, 
and  Holy  Spirit.  Such  are  the  reasons — and  oh  !  how 
infinitely  superior  are  they  to  all  those  of  the  worldly 
moralist  and  statistical  reformer,  with  his  physiological, 
and  social,  and  economical  demonstrations — such,  I  say, 
are  the  reasons,  or  some  of  them,  why  the  servant  of 
Christ  would  have  us  '  cleanse  ourselves  from  all  filthi- 
ness  of  the  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God.'  ^  For,  of  course,  the  two^filthiness  of  the 
flesh,^and  that  of  the  spirit — are  inseparable,  and  they 
act  and  react,  .the  one  on  the  other.  '  Out  of  the 
heart,'  said  our  Lord,  '  proceed  ....  adulteries,  forni- 
cations.' ^  And  these  in  turn,  according  to  the  sad, 
remorseful  confession  of  one  of  the  greatest  of  the  sons 
of  genius,  whose  name  now  ^  fills  the  world, 

' harden  a'  within, 


And  petrify  the  feeling.' 

Or,  to  use  the  still  more  solemn  and  persuasive  lan- 
guage of  the  Apostle  Peter  :  '  Dearly  beloved,  I  beseech 
you  as  strangers  and  pilgrims,  abstain  from  fleshly  lusts, 
which  war  against  the  soul.'^ 

>  2  Cor.  7:1.         '  Matt.  16  :  19.  =*  January,  1S59— the 

Centenary  of  Burns'  birth.       *  1  Peter  2:11. 


LECTURE    XV. 

I.  Thess.  4 :  4-8. — '  That  eveiy  one  of  you  should  know  how  to 
possess  his  vessel  in  sanctification  and  honour ;  not  in  the  hist  of 
coucuijiscence,  even  as  the  Gentiles  "which  know  not  God  :  that 
no  man  go  beyond  and  defraud  his  brother  in  any  matter  :  be- 
cause that  the  Lord  is  the  avenger  of  all  such,  as  Ave  also  have 
forewarned  you  and  testified.  For  God  hath  not  called  us  unto 
uncleanness,  but  unto  holiness.  He  therefore  that  despiseth, 
despiseth  not  man,  but  God  who  hath  also  given  unto  us  His 
Holy  Spirit.' 

"What  is  the  precise  meaning  of  the  fourth  verse, 
has  long  been  a  question  among  commentators.  N^ot  a 
few  take  ^vesseV^  as  a  metaphorical  designation  of  a 
wife,'^  and  regard  the  passage  as  parallel  to  1  Cor.  7  :  2, 
'  Let  every  man  have  his  own  wife,  and  let  every 
woman  have  her  own  husband.'  Most,  however,  under- 
stand by  vessel  here  the  human  body,  as  that  into  which 
the  spirit  has,  as  it  were,  been  poured,  and  in  which  it 
resides  ;  or  as  the  tool  or  instrument,  which  the  soul 
employs  in  the  execution  of  its  purposes.  This  latter 
view  is  perhaps  on  the  whole  to  be  preferred  ;^  though 

'  OKevog. 

"  So  Augustine,  Zwingle,  Estius,  Seb.  Schmid,  Wetstein,  Koppe, 
Schott,  DeWette,  Liinemann,  Huthor,  Alford,  and  others. 

'  On  the  other  view, '  that  each  of  you  should  knoio  hoto  to  acquire 
his  own  vessel'  (Alford)  seems  scarcely  Pauline. 


218  LECTURES    ON  [LECT.    XV. 

still  it  may  not  be  quite  apparent,  what  it  is  to  'possess^ 
one's  bod}'. 

'Now  it  is  generally  agreed,  that  the  verb  ^  so  ren- 
dered does  not  properly  signify  to  possess,  but  to  get 
possessio7i  of.  In  the  whole  New  Testament  it  occurs 
just  seven  times,  and  a  glance  at  the  other  six  in- 
stances will  be  of  use  in  helping  you  to  a  satisfactory 
judgment  in  the  case  before  us: — Matt.  10:9;  Acts 
1:18,  ' purchased '' — rather  ohtaineel,  acquired;  as  if 
we  should  say  :  '  A  bit  of  ground — a  dishonourable 
grave — that  was  all  the  traitor  got  as  the  reward  and 
memorial  of  his  infamy  ;'  8  :  20  ;  22  :  28. 

You  perceive,  then,  that  in  these  four  instances  at 
any  rate  out  of  the  six  the  true  idea — recognized  as 
such  in  our  version — is  that  of  gaining,  obtaining,  se- 
curing possession  of.  Unfortunately  our  translators 
deemed  it  necessary  in  the  other  two  texts,  as  well  as 
here,  to  drop  this  interpretation,  and  substitute  to  pos- 
sess: Luke  18  :  12,  'I  give  tithes  of  all  that  I  possess; 
which  unquestionably  should  be,  '  of  all  that  I  acquire. 
What  the  Pharisee  boasts  of  is,  that  he  gives  tithes 
not  of  all  his  property,  but  of  all  his  increase.  Then 
Luke  21  :  19,  '  In  your  patience  possess  ye  your  souls, 
becomes  quite  as  intelligible,  and  much  more  impressive 
if  we  say:  'In  your  patience,'  by  your  endurance 
'  gain  your  souls  ' — secure  their  safety  ;  according  to  the 
promise,  '  He  that  shall  endure  unto  the  end,  the  same 
shall  be  saved.'     (Compare  Matt.  16  :  25  ;  Luke  9  :  24.) 

'  KTaadac. 


CH.4:4-8.]  FIRST     T  H  E  S  S  A  L  0  N  I  A  N  S  .  219 

Suppose  now  that  we  read  our  verse  thus  :  '  That 
every  one  of  you  know  how  to  possess  himself  of — that  is, 
get  into  his  possession  and  control — obtain  the  mastery 
of — '  his  own  vessel,^  or  body  ;  the  body  is  then  conceived 
of  as  something  to  be  subdued  by  the  Christian,  and  so 
appropriated,  made  his  oicn.  Nor  would  sucli  a  repre- 
sentation be  any  thing  very  strange  in  itself,  or  foreign 
to  Paul's  style  of  thought.  '  I  keep  under  my  body 
and  bring  it  into  subjection,'  he  says  of  himself  (1  Cor. 
9  :  27),  and  his  own  phraseology  in  that  place  is  singu- 
larly vivid  and  graphic.  Literally  rendered,  it  amounts 
to  this  :  *  I  hit  my  body  under  the  eye,  and  lead  it 
about  as  my  slave.'  ^ 

To  the  like  victorious  supremacy  of  the  higher  nature 
I  consider  the  Apostle  to  be  here  exhorting  his  breth- 
ren. '  That  sanctification,  which  I  have  just  said  is 
God's  will  concerning  you,  indispensably  requires  that 
every  one  of  you  know  how  to  possess  himself  of  his  own 
vessel  in  sanctification  and  honour^  not  in  the  lust  of  con- 
cupiscence,' or,  not  in  passion  of  lust.  ^"^  In  other  words  : 
'  Instead  of  serving  divers  lusts  and  pleasures,  and  thus 
making  tlie  body  your  tyrant  and  your  god,  learn  to 
master  it  in  a  holy  and  honourable  use,  not  in  a  vile 
abuse.' 

You  perceive,  brethren,  that  in  all  this  there  is 
nothing  whatever  of  that  miserable  fanaticism,  where 
it  does  not  rather  deserve  the  name  of  a  base  hypocrisy, 

'  vTTUTTid^cj  nov  TO  oiofi^a  KOI  dov/laywyaj. 
"  kv  nddei  iTndviJ.iag. 


220  LECTURES     ON  [LECT.  XV. 

which,  under  the  guise  of  an  absorbing  spirituaUty, 
has  sometimes  thrown  the  body  and  its  propensities 
altogether  outside  of  the  domain  of  moral  obligation. 
And  quite  as  little  is  there  of  Romish  asceticism — of  an 
indiscriminating,  monkish  austerity.  No ;  the  gospel 
bids  us  neither  to  neglect  the  body,  nor  to  crush  it,  but 
rather  to  win  it  as  an  '  instrument  of  righteousness '  ^ 
for  God.  1^0  longer  allowed  to  rule,  it  is  yet  called  to 
serve.  Deeply  as  sin  has  degraded  it,  it  too,  as  well  as 
the  soul,  is  brought  under  a  sanctifying  process,  and 
honour  is  put  upon  it  as  a  partaker  of  Christ,  of  His 
flesh  and  of  His  blood — as  a  habitation  of  Grod  through 
the  Spirit,  and  an  heir  of  the  resurrection. 

On  the  contrary,  it  is  one  special  aggravation  of  the 
sin  in  question,  that  in  a  manner  peculiar  to  itself  it 
'  dishonours  ' "  the  body — degrades  it — bestializes  it. 
'Flee  fornication,'  writes  Paul  to  the  Corinthians. 
'  Every  sin  that  a  man  doeth,  is  without  the  body  ;  but 
he  that  committeth  fornication,  sinneth  against  his  own 
body.'^  On  which  Dr.  Hodge  remarks  in  his  recent 
Exposition  of  that  Epistle  :  '  This  does  not  teach  that 
fornication  is  greater  than  any  other  sin  ;  but  it  does 
teach  that  it  is  altogether  peculiar  in  its  effects  upon 
the  body  ;  not  so  much  in  its  physical  as  in  its  moral 
and  spiritual  effects.  The  idea  runs  through  the  Bible 
that  there  is  something  mysterious  in  the  commerce  of 
the  sexes,  and  in  the  effects  which  flow  from  it.  Every 
other  sin,  however  degrading  and  ruinous  to  the  health, 

'  Rom.  6 :  13.  '  Rom.  1  :  24.  H  Cor.  6:18. 


CH.  4:4-8.]  FIRST    THESSALONIANS.  221 

even  drunkenness,  is  external  to  the  body,  that  is,  ex- 
ternal to  its  life.  But  fornication,  involving  as  it  does 
a  community  of  life,  is  a  sin  against  the  body  itself, 
because  incompatible,  as  the  Apostle  had  just  taught, 
with  the  design  of  its  creation,  and  with  its  immortal 
destiny.' 

The  latter  half  of  the  fifth  verse  strengthens  not  a 
little  the  preceding  dissuasives  from  these  fleshly  vices 
as  utterly  unbecoming  the  Christian  character  and 
calling,  by  pointing  to  their  prevalence  among  the  God- 
less heathen  :  '  not  in  passion  of  lust,  even  as  the  Gentiles 
who  know  not  God.'' 

The  Gentiles  '"know  not  GodJ  Sad,  humiliating  result 
of  all  man's  unaided  speculation,  and  research  into  the 
good  and  the  true  !  '  The  world  by  wisdom  knew  not 
God;'^  and  what  matters  it,  then,  what  else  it  knew? 
Frightful  condition,  indeed,  for  a  rational  and  immortal 
creature  of  God  to  be  in  for  an  hour  :  '  without  God  in 
the  v/orld  !' — 'alienated  from  His  life'^ — ignorant  of 
His  nature,  and  His  law— with  no  way  of  access  to  His 
presence — shut  out  from  all  filial  fellowship  with  Him — 
under  His  wrath — smitten  with  His  curse ! 

Brethren,  it  is  not  strange,  when  «uch  is  the  unnatu- 
ral relation  of  a  man  to  God,  that  in  all  his  other 
relations  there  should  be  darkness  and  disorder.  To 
the  Gentile  ignorance  of  God,  accordingl}",  the  Apostle 
here  traces  the  overflowing  flood  of  Gentile  sensuality. 

'  1  Cor.  1  :21.  'Eph.  2:  12;   4:18. 


222  LECTURES    ON  [LECT.  XV. 

And  the  same  connection  is  made  still  more  apparent 
in  the  first  chapter  of  the  Epistle  to  the  Romans.  There 
also,  we  may  say,  it  becomes  still  more  appalling,  when 
we  discover  it  to  be  a  connection  not  only  of  natm^al 
result,  but  of  direct,  righteous  retribution.  Men  dis- 
honoured God,  and  God  allowed  them  to  dishonour 
themselves.  '  Professing  themselves  to  be  wise,  they 
became  fools,  and  changed  the  glory  of  the  uncorrup- 
tible God  into  an  image  made  like  to  corruptible  man, 
and  to  birds,  and  four-footed  beasts,  and  creeping 
things.  Wherefore  God  also  gave  them  up  to  unclean- 
ness,  through  the  lusts  of  their  own  hearts,  to  dishonour 
their  own  bodies  between  themselves  :  who  changed  the 
truth  of  God  into  a  lie,  and  worshipped  and  served  the 
creature  more  than  the  Creator,  who  is  blessed  forever. 
Amen.  For  this  cause  God  gave  them  up  unto  vile 
affections  :  .  .  .  and  even  as  they  did  not  like  to  retain 
God  in  their  knowledge,  God  gave  them  over  to  a  repro- 
bate mind,  to  do  those  things  which  are  not  convenient ; 
being  filled  with  all  .  .  .  fornication.' 

And,  brethren,  it  was  well  that  '  they,  which  from 
among  the  Gentiles  had  turned  to  God,'^  should  thus 
be  reminded  of  the  abominations,  from  the  midst  of 
which  they  had  been  drawn.  Nothing  was  more  likely 
to  cherish  in  them  the  spirit  of  humility,  of  gratitude, 
and  caution.  '  And  such,' says  Paul  to  the  Corinthians, 
'  such  were  some  of  you  :  but  ye  are  washed,  but  ye 
are  sanctified,  but  ye  are  justified  in  the  name  of  the 

'Acts  15  :  19. 


CH.  4:4-8.]  FIRST     THESSALONIANS.  223 

Lord  Jesus,  and  by  the  spirit  of  our  God.'^  And  to 
the  Ephesians  :  '  This  I  say  therefore  and  testify  in  the 
Lord,  that  ye  henceforth  walk  not  as  other  Gentiles 
walk,  in  the  vanity  of  their  mind,  .  .  .  who  being  past 
feeling  have  given  themselves  over  unto  lasciviousness, 
to  work  all  uncleanness  with  greediness.  But  ye  have 
not  so  learned  Christ.'  ^  And  so,  wherever  the  truth  of 
Christ  had  been  received  into  the  heart,  the  very  same 
change  in  the  habits  of  the  life  was  at  once  apparent. 
Addressing  the  scattered  sojourners  throughout  Asia 
Minor,  Peter  uses  this  language  :  '  The  time  past  of  our 
life  may  suffice  us  to  have  wrought  the  will  of  the  Gen- 
tiles, when  w^e  walked  in  lasciviousness,  lusts,  excess  of 
wine,  revellings,  banquetings,  and  abominable  idolatries  : 
wherein  they  think  it  strange  that  ye  run  not  with  them 
to  the  same  excess  of  riot.' ^  But  strange  as  it  seemed, 
there  was  a  simple  and  sufficient  explanation  of  it. 
These  sojourners  had  come  to  'know  God,  or  rather,' 
according  to  that  beautiful  self-correction  of  the  Apostle, 
had  been  '  known  of  God.'  "* 

Passing   on   to  the  sixth  verse  :  '  That  no  man  go 

beyond  and  defraud  his  brother  in  any  matter:   because 

that  the  Lord  is  the  avenger  of  all  such,  as  ive  also  have 

forewarned  you  and  testified,^  we  find  here  also  a  great 

difference  of  opinion  as  to  what  is  really  meant. 

You  of  course  suppose  that  there  is  now  a  change  of 

'  1  Cor.  6:11.         -  Eph.  4  :  IT,  19,  20.  '  1  Pet.  4  :  3,  4. 

'  Gal.  4  :  9. 


224  LECTURES     ON  [LECT:  XV. 

topic  to  the  duty  of  honesty  in  all  business  transactions 
with  our  fellow-men,  and  such  in  fact  is  the  interpreta- 
tion of  many.  But  to  this  still  more  object — and,  I 
think,  with  reason — first,  that  our  common  version  is 
not  sustained  by  the  original,^  which,  strictly  rendered, 
is  not  '  in  anij  matter,^  but  '  in  the  matter,^  as  you  find 
it  in  the  margin  of  our  English  Bible.  You  will  observe 
also  that  the  word  '  any '  is  printed  in  italics,  as  an 
intimation  that  there  is  nothing  for  it  in  the  Greek. ^ 
Then  secondly,  if  you  look  at  the  seventh  verse,  you 
find  that  the  writer  is  there  still  dealing  with  the  sin, 
not  of  covetousness  or  avaricious  fraud,  but  of  unclean- 
ness. 

On  these  grounds  it  is  supposed  that  the  sixth  verse 
is  nothing  more  than  a  carrying  forward  in  another 
form,  and  in  new  relations,  of  the  warning  against  im- 
purity. Having  already  denounced  offences  of  that 
sort  as  irreconcilable  with  the  will  of  Grod,  and  the 
personal  honour  and  sanctification  of  the  believer,  the 
Apostle  now  brands  them  as  no  less  a  wrong  to  our 
neighbour.  That  is  to  say,  the  woman  is  viewed  in  the 
associations  of  home,  whether  of  blood  or  afi&nity — as 

'  kv  TOJ  TTpdynari. 
"  Accordingly,  mosl  of  those  who  adhere  to  this  view  do  so,  not  on 
the  ground  of  rw  here  being  the  indefinite  rw  (Grotius,  Clericus, 
Turretine,  SchOttgen,  Schleusner,  K(»ppe,  Flatt,  Barnes,  Of  this  there 
is  no  example  in  the  New  Testament.),  but  because  they  regard  ro 
rrpayjia  as  used  generically  for  rd  Trpdyiiara,  affairs,  business  in 
general,  or  else  as  pointing  to  the  transaction  on  hand  at  any  par- 
ticular time  (Calvin,  Mugculus,  Beza,  Piscator,  De  Wette,  Ltinemann. 
This,  however,  is  equally  unsustained  by  usage.). 


CH.  4:4-8.]  FIRST     TIIESSALONIANS.  225 

standing  behind  her  natural  guardians,  her  father,  her 
brother,  her  husband — and  the  prohibition  is  directed 
against  injuring  their  rights,  or  depriving  her  of 
their  protection,  by  force  or  by  guile  :  '  tliat  no  one  go 
beyoncV — or  transgress^  the  limits  of  justice  and  propri- 
ety— '  and  defraud  in  the  matter  his  brother  :  because,''  it 
is  solemnly  added,  'the  Lord^ — the  Lord  Christ  Him- 
self— 'is  the  avenger  of  all  siich^ — of  all  such  transgres- 
sors,^ or  of  those  whom  they  thus  injure.  It  is  better, 
however,  to  take  this  clause  also  a  little  differently,  as, 
indeed,  is  done  by  the  great  majority  of  commentators, 
thus :  '  because  the  Lord  is  an  avenger  for  ^  all  these 
things,'^  or  offences. 

But  how,  it  is  asked  by  such  as  understand  this  sixth 
verse  to  refer  to  the  practices  of  a  fraudulent  cove- 
tousness,  how  could  Paul  have  employed  so  large  a 
phrase,  *for  all  these  things,''  if  he  had  meant  only  the 
single  sin  specified  in  the  third  verse  ?  I  answer,  that 
the  difficulty  is  but  very  little  relieved  by  supposing 

^vrreplSaiveiv  is  best  taken  absolute!}'.  It  does  not  occur  again  in 
the  New  Testament.  And,  when  found  elsewhere  with  a  personal  ob- 
ject in  the  accusative,  it  means  to  transcend,  surjoass,  excel,  or  to  pass 
by,  never  to  circumvent,  overreach  (Benson,  Doddridge,  Schottgen, 
Bloomfield,  Barnes),  or  to  set  at  nought  (Alford).  Alford's  objection 
to  the  absolute  construction,  that  it  would  require  riva  after  vnep(3aLV- 
etv,  is  not  valid.  As  the  subject  is  to  be  supplied  from  tKaarov  [every 
one)  of  V.  4,  so  the  two  verbs,  vTzepfiaivuv  and  nXeoveicrelv  run  to- 
gether :  thctt  he — any  one — go  not  over  and  defraud,  &c. 

^So  Wells,  Barnes,  Sharpe,  Conybeare.  ^-ntpi. 

^  Our  Translators  followed  the  Bishops'  Bible  in  cancelling  the  word 
things  of  the  older  versions. 

15 


226  L  E  C  T  U  R  E  S    0  N  [LECT.  XT. 

him  to  intend  just  two  sins,  namely,  uncleanness  and 
covetousness  ;  and  that  to  my  own  mind  it  is  perfectly 
natural  and  satisfactory,  to  regard  both  these  expres- 
sions, in  the  matter — all  these  things,  as  euphemistic 
generalizations  for  all  sorts  of  uncleanness. 

Now  'for  all  these  things^ — let  a  licentious  world  scofl" 
as  it  will — [for  all  these  things  the  Lord  is  an  avenger.' 
He  does  not  overlook  them,  and  in  His  pure  eyes  they 
are  not  venial  trifles.  Nor  will  He  forget  them,  or 
pass  thenx  by.  The  avenging  of  them  He  claims  as  a 
Divine  and  inalienable  prerogative.  'Let  no  man  de- 
ceive you  with  vain  words  :  for  because  of  these  things 
Cometh  the  wrath  of  God  upon  the  children  of  disobe- 
dience.' Yes  ;  '  whoremongers  and  adulterers  God  will 
judge.'' 

You  recollect  it  was  this  very  doctrine  of  a  'judg- 
ment to  come,'  that  formed  one  cardinal  point  in  Paul's 
address  before  Felix  ;  and  no  doubt  it  was  mainly  that, 
which  made  the  adulterous  governor  tremble  before  the 
Apostle  in  chains.^  But  everywhere  Paul  preached  it, 
throughout  the  realms  of  sin  and  death:  '  as  we  also,' 
he  says  with  a  reference  to  his  personal  ministry  at 
Thessalonica,  forewarned  ijmi,^  or  foretold^  you,  'and 
testified ' — fully,  earnestly  testified.  For  the  word  ^  is 
one  of  the  strongest.  '  Such  is  the  sluggishness  of 
men,'  remarks  Calvin  upon  it,  'that  without  vehement 

^  Eph.  5  :  G  ;  Heb.  13:4.       -  Acts  24  :.25.       ^  TTpoeinuiJ-ev. 
*  dLEjxapTvpdiieda. 


CH.  4:4-8.]  FIRST     THESSALONIANS.  227 

blows  they  are  touched  with  no  sense  of  the  Divine 
judgment.'^ 

The  certainty  and  the  severity  of  this  judgment,  as 
against  these  particular  sins,  and  especially  when  they 
are  found  within  the  house  of  God,  may  be  inferred 
from  their  utter  contrariet}'  to  the  very  calling  and 
constitution  of  the  Church.  ^Foi'  God  did  not  call  us 
unto  ujtckanness,  but  unto  holiness.'' 

'  God  did  not  calP  us  unto'' — or  for — ^iinckannessJ  The 
word  ^  properly  means  i(pon ;  as  if  it  had  been  said  : 
'  Such  was  not  the  basis — the  ground — the  terms  of 
the  Divine  call  ;'  somewhat  as  we  might  speak  of  a  man 
being  engaged  on  wages.  Every  thing  of  that  sort, 
therefore,  should  be  felt  by  you  to  be  altogether  alien 
to  your  standing  as  Christians. 

'But  unto  holitiess^ — or,  iti  sanctijication.^  For  the 
noun  is  the  same  as  in  the  third  verse.  And  it  may 
also  be  doubted,  whether  the  writer  was  thinking  of 
the  final  purpose  and  issue  of  our  *  high  calling  of 
God,'^  so  much  as  of  its  present  character,  and  of  the 
means  and  processes  whereby  it  is  rendered  effectual ; 
such  as  our  actual  separation  from  an  unholy  world 
unto  the  mountain  of  God's  holiness — the  '  sanctifica- 
tion  of  the  Spirit'  and  'sprinkling  of  the  blood  of 
Jesus   Christ' — or,  as  it  is  sometimes  expressed,  'the 

' '  Tanta  eniin  est  hominuin  tarditas,  ut  nisi  acriter  perculsi  nullo 
divini  judicii  sensu  tangantur.' 

'^kKaXeaev.         ^  em.         *  iv  dyiaoiJiu).         ^  Phil.  3:14. 


228  LECTURES   ON  [LECT.  XV. 

washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost.'  ^  Such  was  our  calhng  ; — in  itself,  as  well  as 
in  its  design  and  result,  'a  holy  calling.'^  Therefore 
also  are  the  Church's  children  already  'called  saints  ;'  ^ 
and  in  all  her  dwelling-places,  and  down  through  all  her 
generations,  sounds  evermore  the  voice  of  God  :  '  Be 
ye  holy  ;  for  I  am  holy.'  * 

*^e  ^/fer^re',' adds  the  Apostle  finally  in  the  eighth 
verse  ; — such  being  God's  purpose  and  methods  in 
calling  you  into  His  Church,  *  he  therefore  that  desinsetN 
— or,  rejecteth  ^  this  word  of  apostolic  warning  and 
exhortation,  as  the  unrenewed  heart  will  be  very  apt 
to  do — ■'despiseth'' — rejecteth — '  not  man,  hut  GodJ  The 
former  were  a  small  thing,  and  a  safe  thing,  to  do.  But 
what  if  the  wilful  transgressor  finds  himself  in  immediate, 
personal  conflict  with  God? — 'ivho,^  when  He  called  us, 
'also  gave^  His  Holy  Spirit  unto  us,''  to  the  very  end 
that  we  might  know,  and  love,  and  declare,  and  execute 
His  will.  What  an  aggravation,  then,  of  sin  in  the 
household  of  faith — of  all  sin — and  especially  of  such 
sin — is  this,  whether  you  understand  the  Holy  Spirit 
here  as  given  to  the  Apostles  for  their  special  guidance 
in  the  ministration  of  the  truth,  or — whicli  I  think 
better — to  the  Church,  as  including  Apostles — the  Body 
of  Christ,  instinct  with  His  life.^ 

U  Pet.  1:2;  Tit.  3:5.     '2  Tim.  1:9.       '  Uom.  1  :  t  ;   1  Cur.  1:  2. 
*  Lev.  11  :  44  ;   1  Pet.  1:16.  'dderuv.  «  rov  koI  dovra. 

'  In  either  case  the  i)ixaq  {ics)  is  emphatic  by  position. 


CH.  4:  4-8.]  FIRST     TIIESSALONIANS.  229 

Into  this  same  momentous  and  most  responsible  posi- 
tion you  too,  my  hearers,  have  been  brought.  In  it  as 
many  of  you  as  have  been  baptized  into  Christ  live, 
and  move,  and  have  your  being.  God  forbid,  that  any 
one  of  you  should  perish  in  it!  Have  you,  then, 
'  escaped  the  corruption  that  is  in  the  world  through 
lust?'^  Are  you  a  holy  people  ?  Is  holiness  your  daily 
aim  ?  the  growing  desire  of  your  hearts  ?  the  growing 
attainment  of  your  life  ?  Or  to  the  condemnation  of 
nature  is  any  member  of  this  church,  member  whether 
by  baptism  or  by  profession,  adding  the  far  heavier 
condemnation  of  abused  grace  ?  Remember  that  sol- 
emn word  of  an  Apostle  of  Christ :  '  If,  after  they  have 
escaped  the  pollutions  of  the  world  through  the  knowl- 
edge of  the  Lord  and  Saviour  Jesus  Christ,  they  are 
again  entangled  therein,  and  overcome,  the  latter  end 
is  worse  with  them  than  the  beginning.  For  it  had 
been  better  for  them  not  to  have  known  the  way  of 
righteousness,  than,  after  they  have  known  it,  to  turn 
from  the  holy  commandment  delivered  unto  them.'^ 

And,  dear  friends,  think  not  you  are  safe,  because 
you  cannot  reproach  yourselves  with  the  viler  immorali- 
ties of  the  world.  Do  you  believe  in  Christ?  Do  you 
glory  in  His  cross  ?  Or  do  you  lightly  esteem  the  Rock 
of  our  salvation  ?  When  the  Lord  Himself  shall  appear 
as  the  Avenger,  be  assured  that  that  man  shall  not 
escape,  who,  however  decorous,   however  useful,   may 

'  2  Pet.  1:4.  ^  2  Pet.  2  :  20,  21. 


230  LECTURES.  [LECT.  XV. 

have  been  his  hfe  in  the  world's  estimation,  has  still 
hardened  his  heart,  when  he  has  not  also  stopped  his 
ears,  against  every  warning  and  appeal  of  God's  word 
and  servants,  and  has  even  struggled — successfully 
struggled  —  against  the  Spirit's  gracious  hand,  that 
would  have  drawn  him  to  the  cross. 


LECTURE   XYI. 

I.  Thess.  4  :  9-12. — '  But  as  toucliing  brotherly  love  ye  need  not 
that  I  write  unto  you :  for  ye  yourselves  are  taught  of  God  to 
love  one  another.  And  indeed  ye  do  it  toward  all  the  brethren 
which  are  in  all  Macedonia  :  but  we  beseech  you,  brethren,  that 
ye  increase  more  and  more  ;  and  that  ye  study  to  be  quiet,  and 
to  do  your  own  business,  and  to  work  with  your  own  hands,  as 
we  commanded  you  ;  that  ye  may  walk  honestly  toward  them 
that  are  without,  and  that  ye  may  have  lack  of  nothing.' 

The  writer  here  takes  up  another  topic,  and  that  one 
of  primary  importance  ;  to  wit,  '  brotherly  love,''  or  what 
Peter  calls  '  love  of  the  brethren  '  ^ — the  mutual  love  of 
those  who,  realizing  their  spiritual  kindred  in  the 
family  of  God,  feel  that  in  this  very  relation  to  one 
Father,  which  constitutes  them  brethren,  lies  an  inex- 
haustible spring  of  love.  '  Every  one  that  loveth  Him 
that  begat,  loveth  him  also  that  is  begotten  of  Him. '^ 

And  there  are  other  motives  ;  such  as  Christ's 
authority — His  new,  and  oft-repeated  commandment : 
'  These  things  I  command  you,  that  ye  love  one  an- 
other ;'  ^  as  if  all  other  things  were  included  in  that  ; — 
Chrisfs  example;  and  to  this  our  Lord  himself  again 
and  again  appeals  :  '  A  new  commandment  I  give  unto 
you,  that  ye  love   one  another  ;  as  I  have   loved  you, 

'  1  Pet.  1  :  22.  '1  John  5:1.  '  John  15  :  17. 


232  LECTURES    ON  [LECT.  XVI. 

that  ye  also  love  one  another.'     '  This  is  my  command- 
ment, that  ye  love  one  another,  as  I  have  loved  you.' 
The  Apostles  likewise  refer  continually  to  the  same  con- 
sideration :  '  "Walk  in  love,  as  Christ  also  hath  loved  us  ;'  ^ 
— this,  indeed,  seems  to  have  been  the  burden  of  their 
ministerial  address.    And  then  Chrisfs  glory  in  the  world 
is  intimately  involved  in  this  matter  :   '  By  this  shall  all 
men  know  that  ye   are   my  disciples,  if  yQ  have  love 
one  to  another.'     And  in  His  prayer  to  the  Father  He 
speaks   of  the  perfected  unity  of  the  Church,  as  the 
necessary    preliminary    and   condition    of  the    world's 
faith.^     It  need  scarcely  be  added,  that  the  prospentij 
and  growth  of  the  Church  itself  are  no  less  dependent 
on  the  brotherly  love  of  her  members.     As  it  is  the 
mdispensable  evidence  of  their  regeneration  :   '  He  that 
loveth  not,  knoweth  not  God  ' — '  We  know    that  we 
have   passed  from  death  unto  life,  because  we  love  the 
brethren  '^ — so  is  it  equally  essential  to  their  spiritual 
health    and    efficiency.     '  If  ye    bite    and   devour  one 
another,  take   heed  that  ye  be  not  consumed  one  of 
another.'     Whereas  when   '  the  whole  body ' — to   use 
Paul's  language  to  the  Ephesians — '  maketh  increase  of 
the  body,'  this  will  ever  be  found  to  be  an  '  edifying  of 
itself  in  love.'* 

And  in  what  wa}',  brethren,  shall  this  excellent  spirit 
of  the  disciples,  thus  nourished  and  strengthened  as  it  is 
by  motives   so  numerous  and  powerful — in  what  way 

'  John  13  :  34  ;  15  :  12  ;  Eph.  5:2.  '  J.ohn  13  :  35  ;   IT  :  21. 

2 1  John  4  :  8  ;  3  :  14.  ^  Gal.  5:15;  Eph.  4  :  16. 


CH.  4:9-12.]  FIRST     T  HES  S  AL  0  N  I  A  N  S  .  233 

shall  it  show  itself  ?  I  answer :  In  all  onr  intercourse 
with  our  brethren,  and  in  all  that  we  say  or  do  con- 
cerning them  ; — *  in  honour  preferring  one  another ' — 
supplying,  as  we  have  opportunity,  one  another's  need 
— '  bearing  one  another's  burdens  ' — '  forbearing  one 
another,  and  forgiving  one  another,  if  any  man  have  a 
quarrel  against  any ' — and,  even  when  required  to  re- 
buke a  brother's  faults,  so  as  not  to  '  suffer  sin  upon 
him,'  doing  that  also  in  love.  '  Love  suffereth  long, 
and  is  kind  ;  love  envieth  not ;  love  vaunteth  not  itself, 
is  not  puffed  up,  doth  not  behave  itself  unseemly,  seek- 
eth  not  her  own,  is  not  easily  provoked,  thinketh  no 
evil,  rejoiceth  not  in  iniquity,  but  rejoiceth  in  the  truth  ; 
beareth  all  things,  believeth  all  things,  hopeth  all 
things,  endureth  all  things.'  Yea,  says  the  Apostle 
John  :  '  Hereby  perceive  we  the  love  of  God,  because 
He  laid  down  His  life  for  us  :  and  we  ought  to  lay 
down  our  lives  for  the  brethren.'  ^ 

Such,  then,  in  its  nature,  motives,  and  manifestation, 
is  the  love  here  spoken  of.  And  '  concerning ' '  all  this 
the  Thessalonians,  Paul  testifies,  '  had  no  need  that  oyie 
should  write ^  unto  them:  for,''  says  he,  'ye  ijourselves 
are  taught  of  God  to  love  one  another  J  They  '  had  an 
unction  from  the  Holy  One,  and  they  knew  all  things.'^ 
This  great  lesson  especially  of  brotherly  love  they  had 

'  Rom.  12  :  10  ;  1  John  3  :  IG,  17  ;  Gal.  6:2;  Col.  3  :  13  ;  Lev. 
19  :  n  ;   1  Cor.  13  :  4-7. 

^  Trepl.         ^  ov  xp^^i'O'V  £;^eT£  ypdcpeiv.  ■*  1  John  2  :  20. 


234  LECTURES.  ON  [LECT.  XVI. 

learned,  not  only  from  the  lips  and  the  example  of 
the  Apostle,  but  from  that  Divine  working  in  their 
own  hearts,  which  alone  '  teacheth  to  profit,'^  any  truth 
or  duty  of  the  gospel.  And  hence  they  had  learned  it, 
not  so  much  as  a  doctrine  or  a  law,  as  the  very  life  and 
joy  of  their  souls — the  ornament  and  crown  of  their 
Christian  profession. 

Their  proficiency  in  this  Divine  love  they  had  shown 
by  their  deeds — by  that  '  toil  of  love,' which  is  com- 
memorated in  the  beginning  of  the  Epistle  as  among 
the  first  fruits  of  their  conversion.  '  A?id  indeed  ye  do 
it' — or,  for  ije  also'^  do  it.  In  regard  to  this  thing,  I 
say,  ye  have  been  divinely  instructed  ;  and  the  proof  is, 
that  ye  also  act  accordingly — '  toward  all  the  hretliren 
that  are  in  the  ivliole  of  Macedonia^''  and  not  merely  to 
your  own  immediate,  personal  friends  and  neighbours 
in  your  own  particular  congregation  ;  but  '  toivard  all 
the  brethren' — even  those  of  them,  whose  faces  you 
have  not  seen  in  the  flesh — '  that  are  in  the  whole  of 
Macedonia'^  as  at  Philippi  on  one  side  of  you,  and 
Berea  on  the  other.  It  is  enough  for  you  to  know  that 
they  are  'brethren'  and  that,  in  this  time  of  general 
conflict  and  trial  for  the  children  of  God,  they  need 
your  sympathy  and  succour.  Straightway  your  hearts 
devise,  and,  at  whatever  sacrifice  or  risk  to  yourselves, 
your  hands   as  promptly  execute,  '  liberal  things'  ^  for 

^  Is.  48  :  17.  /cat  yap.  '  Tovq  iv  oXri  rrj  MaKedovia. 

*  Is.  32  :  8. 


CH.4:9-12.]  FIRST     T  H  E  S  S  A  L  0  N  I A  N  S  .  235 

their  relief.     There  can  therefore  be   httle  use  in  my 
writing,  or  any  one  writing,  to  you  on  this  theme. 

'  But  we  beseech  you  ' — or  exhort  you — '  brethren,  to 
increase  ' — or,  as  the  same  word  is  given  in  the  first 
verse  and  elsewhere,  to  abound — 'yet  more.''^  The 
great  Apostle  still  longs  for  their  perfecting,  and  cannot 
be  satisfied,  and  is  unwilling  that  they  should  be,  with 
any  thing  short  of  that.  He  had  already  besought  God  in 
regard  to  their  '  increasing  and  abounding  in  love  ;'  and 
now,  since  the}"  themselves  must  cooperate  in  the  work 
of  their  own  spiritual  improvement,  he  once  more 
presses  upon  them  '  the  word  of  exhortation.'^ 

It  is  very  pleasant  to  know  that  the  word  was  not  in 
vain.  Several  years  after  this,  in  the  second  Epistle  to 
the  Corinthians  (8  :  1,  2)  we  find  this  striking  addition- 
al testimony  to  what  may  be  called  the  Macedonian 
grace  of  liberality:  '  Moreover,  brethren,  we  do  you  to  wit 
of  the  grace  of  God  bestowed  on  the  churches  of  Mace- 
donia' (and  no  doubt  on  this  of  Thessalonica  among  the 
rest) ;  '  how  that,  in  a  great  trial  of  affliction,  the 
abundance  of  their  joy  and  their  deep  poverty  abounded 
unto  the  riches  of  their  liberality.'  Indeed,  this  latter 
instance  is  the  more  beautiful  and  instructive,  that  the 
effort — if  so  we  can  call  what  was  rather  a  spontaneous 
outgushing  of  all  the  richest  and  noblest  aff'ections  of 
the  renewed  nature — was  made  in  behalf  not  even  of 
fellow-countrymen,  but  of  those  belonging  to  another 

'  TtapaKaXovfiev  .  .  .  irepcooevetv  fiaXXov.     ''  Heb.  13  :  22. 


236  LECTURES    ON  [LECT.  XVI. 

nation  and  another  race — the  poor  saints  of  Judea. 
Ah,  brethren,  the  love  of  Christ,  far  more  even  than 
any  *  touch  of  nature,  makes  the  v^hole  world  kin.' 
And  not  until  the  love  of  Christ  has  thoroughly  per- 
vaded and  subdued  earth's  teeming  myriads,  shall  that 
warmest  prayer  of  Scotland's  poet  be  fulfilled,  when 

'  Man  to  man  the  warld  o'er, 
'  Shall  brothers  be  for  a'  that.' 

How  remarkably  this  spirit  prevailed  in  the  early 
martyr-ages.  Church  history  joyfully  records,  and  that 
on  the  testimony  even  of  the  Church's  foes.  '  It  is 
incredible,'  says  the  scoffing  Lucian,^  in  the  second 
century,  '  It  is  incredible  to  see  the  ardour  with  which 
the  people  of  that  religion  help  each  other  in  their 
wants.  They  spare  nothing.  Their  first  legislator  has 
put  it  into  their  heads  that  they  are  all  brethren.' 

In  closest  connection  with  this  great  interest  of  an 
ever-growing  brotherly  love,  come  exhortations  no  less 
earnest  to  a  quiet  industry  in  one's  own  private  affairs : 
'And  that  ye  study  to  be  quiet,  and  to  do  your  own  business, 
and  to  work  with  your  ow7i  hands,  as  we  commanded  you.^ 

'  That  ye  study  to  be  quiet  ;^ — the  expression  is  evi- 
dently a  curious  one,  and  in  the  original  it  is  still  more 
so.  Many  reader  it,  according  to  the  etymological 
force  of  the  Glreek  word,  ^  and  that  yebe  ambitious — make 

'  De  morte  Peregr.  c.  13 — quoted  by  SchafF,  Illst.  of  the  Chris- 
tian Churchy  p.  340. 

*  (l)iXoTi[ielodat. 


CH.4:9-12.]  FIRST    T  H  E  S  S  A  L  0  N I  AN  S .  237 

it  your  ambition  to  he  quiet.  In  the  New  Testament  it 
occurs  in  but  two  other  places,  and  in  both  tlie  same 
suggestion  of  the  point  of  honour  is  quite  apparent. 
Rom.  15  :  20,  '  Yea,  so  have  I  strived  to  preach  the  gos- 
pel, not  where  Christ  was  named  ;'  that  is,  My  ambi- 
tion, as  an  Apostle,  has  been  to  preach  Christ  where 
He  was  never  preached  before.  And  so  in  the  other 
text,  2  Cor.  5  :  9,  'Wherefore  we  labour'' — this  is  all  our 
desire,  the  height  of  our  ambition — '  that,  whether  pres- 
ent or  absent,  we  may  be  accepted  of  Him.'  In  like 
manner,  what  the  Apostle  means  in  the  present  case  is 
really  this  :  '  and  that  ye  esteem  it  an  honour — that  it  he 
your  ambition — to  he  quiet. ^ 

This,  you  are  aware,  brethren,  is  by  no  means  the 
spirit  of  the  world  ;  and  unhappily  it  is  not  always  the 
spirit  of  religious  professors.  Not  a  few  of  these  dread 
nothing  so  much  as  being  quiet.  Their  delight  and 
glory  is  in  keeping  up  a  perpetual  stir  about  some  poor 
trifle  or  another  ;  and,  if  the  stir  can  only  be  pushed, 
and  quickened,  and  exasperated  into  a  general  war, 
why  then,  indeed,  they  are  in  their  element.  Not  that 
they  deliberately  wish  to  do  mischief.  The  difficulty 
with  them  is  rather,  sometimes  at  least,  a  total  absence 
of  the  deliberative  faculty  with  regard  to  any  thing — 
a  simple  incapacity  to  sit  still  ;  and  with  tliis  there  is 
commonly  joined  a  horror  of  being  forgotten,  or,  at  any 
rate,  not  sufficiently  talked  about,  by  tlicir  neigh- 
bours ;— reasons  enough,  why  they  should  devote  them- 
selves to  bustle,  and   be    ever,  as   we   say,  on  the  go. 


238  LECTURES    ON  [LECT.  XVI. 

People  will  then  be  compelled  to  tak^  notice  of  their 
existence,  and  even  those  who  are  unable,  or  who  re- 
fuse, to  run  around  with  them,  will  have  to  nod  to  them 
as  they  pass,  and  perhaps  pay  them  the  further  com- 
pliment of  hurrying  to  get  out  of  their  way.  Are  they 
not  church  members?  And,  for  their  part,  they  mean 
to  be  active  members,  and  useful  ones,  were  it  only  in 
keeping  others  to  their  duty.  For,  of  course,  this  im- 
pudent, pragmatical  humour  will  be  very  apt  to  assume 
the  guise  of  a  superior  religious  zeal.  And  then,  to  be 
sure,  let  all  concerned  see  to  themselves.  Minister,  and 
elder,  and  deacon,  and  trustee,  and  chorister,  and 
Sabbath  School  superintendent,  and  Sabbath  School 
teacher — nay,  every  single  member  of  the  church 
would  do  well  to  know  that  he  has  got  at  least  one 
other  pair  of  eyes  fixed  on  him  always,  and  that  he  had 
need  to  be  something  quite  equal  to  an  angel,  if  he 
would  escape  the  detection  of  some  serious  flaw  in 
his  life  and  conversation- — or,  to  say  the  very  least,  some 
defect,  or  some  mistake,  or  some  imprudence,  that  noth- 
ing will  be  so  likely  to  repair  as  a  hot  whisper — 
and  then  a  multiplication  of  whispers — and  finally, 
as  big  a  noise  as  possible.  Were  a  Paul  himself 
to  m.eet  one  of  these  model  Christians — these  stormy 
petrels— flying  about  the  streets  on  his  voluntary  mis- 
sion of  impertinence  and  reform,  and  calmly,  kindly 
say  to  him  :  '  Sir,  I  think  you  had  better  go  home,  and 
study  to  be  quiet  '■ — that,  1  fear,  would  just  be  the  worst 
offence  of  all. 


CH.  4:9-12.]  FIRST     THESSALONIANS.  239 

It  would  appear  that  some  restless  tendencies  had 
already  discovered  themselves  at  Thessalonica  ;  though 
I  doubt  not  they  were  far  more  respectable — certainly 
less  contemptible — both  in  their  origin,  and  in  their 
working,  than  those  which  so  often  prove  to  be  the 
pest  and  nuisance  of  churches  in  our  day.  The  sudden 
and  absolute  revolution  in  the  views,  and  feelings,  and 
social  position  of  those  primitive  converts — the  very 
fervour  of  their  first  love  itself — might  easily  have  an  un- 
settling effect  on  some  minds,  indisposing  them  for  the 
stale,  dull  routine  of  their  former  occupations.  And 
the  danger,  you  can  readily  conceive,  would  be  not  a 
little  enhanced,  if,  as  in  fact  we  know  to  have  been  the 
case  at  Thessalonica,  and  in  the  apostolic  churches  gen- 
erally, the  suffering  disciples  were  eagerly  expecting 
the  speedy  return  of  their  Lord,  and  their  own  speedy 
introduction  into  the  rest  and  glory  of  His  kingdom. 
In  these  circumstances  the  temptation  was  strong  to 
an  enthusiastic  extravagance,  and  a  sort  of  spiritual 
dissipation. 

Mark  now  again  how  the  evil  is  met  by  this  '  wise 
masterbuilder'^  of  the  house  of  God  :  '  and  that  yestudif 
— make  it  ijour  ambition — '  to  he  quiet,  and  to  do  your 
own  business ' — for  the  quietness  I  speak  of  is  not  idle- 
ness. Only  see  that  the  business  you  do  is  ?/oz^r  business, 
and  that  you  let  that  of  your  neighbours  alone.  Love 
them,  indeed,  more  and  more  ;  but  do  not  think  to  sliow 
your  love  by  becoming  '  a  busybody  in  other  men's  mat- 

'  1  Cor.  3  :  10. 


240  LECTURES    ON  [LECT.  XVI. 

ters,'  ^  Attend  to  your  own,  and  you  will  have  enough  to 
do.  Theirs  you  cannot  attend  to,  with  any  profit  either 
to  yourselves,  or  to  them.  '  To  their  own  Master  they 
stand  or  fall  ;  yea,  they  shall  be  holden  up  :  for  God 
is  able  to  make  them  stand.' ^  Meanwhile,  set  them  a 
good  example  by  simply  'doing  your  own  business;' 
and  then,  if  they  neglect  or  mismanage  theirs,  you  will  not 
be  answerable  for  the  failure.  Nor  does  it  matter  what 
your  business  is  ;  so  it  be  an  honest  one,  stick  to  it. 
'  Let  every  man  abide  in  the  same  calling  wherein  he  was 
called.'^  You  may  have,  and  in  most  cases  I  know  that 
you  have,  to  earn  your  daily  bread  by  your  daily  labour. 
Very  well,  then  ;  hold  steadily  on  doing  so  ;  '  work  with 
your  oivn  hands,  as  we  commanded  you  J  Should  the  Lord 
even  come,  and  find  you  with  the  sweat  of  toil  on  your 
brow,  you  will  suffer  neither  loss  nor  shame  thereby. 
Nay,  '  blessed  is  that  servant,  whom  his  Lord,  when  He 
cometh,  shall  find  so  doing.'* 

This  charge  of  diligence  in  one's  daily  business  the 
Apostle  took  frequent  occasion  to  inculcate  on  his  con- 
verts. We  shall  find  it  repeated  in  a  much  sterner 
tone  in  the  Second  Epistle. 

The  motives,  by  which  it  is  here  enforced,  are 
these  two  :  the  credit  of  the  Christian  name  outside 
of  the  Church,  and  the  prospect  of  an  honourable 
independence.     '  That  ye  may  ivalk  honestly^ — that  is, 

'  1  IVt.  4  :  15.       'Rom.  14:4.       M  Cor.  7  :  20.       "  Matf.  24  :  46. 


0H.4:9-12.]  FIRST     T  H  E  S  S  A  L  0  N  I A  NS  .  241 

decently,  becomingly — '  toward  those  without''  ^  —  '  giving 
none  occasion  to  the  adversary  to  speak  reproachfully'  ^ 
— *  and  may  have  need  of  nothing.''  ^ 

Still  another  motive,  you  may  remember,  is  oftener 
than  once  urged  by  our  Apostle  elsewhere.  '  Yea,  ye 
yourselves  know,'  said  he  to  the  Ephesian  elders,  '  that 
these  hands  have  ministered  unto  my  necessities,  and 
to  them  that  were  with  me.  I  have  showed  you  all 
things,  how  that  so  labouring  ye  ought  to  support  the 
weak,  and  to  remember  the  words  of  the  Lord  Jesus, 
how  He  said,  It  is  more  blessed  to  give  than  to  receive.'* 
And  in  the  Epistle  to  that  church  he  again  brings  for- 
ward the  same  eminently  Christian  thought :  *  Let  him 
that  stole  steal  no  more  :  but  rather  let  him  labour,  work- 
ing with  his  hands  the  thing  which  is  good,  that  he  may 
have  to  give  to  him  that  needeth.'  My  dear  hearers, 
how  would  this  consideration,  as  often  as  it  were  allowed 
a  place  in  your  hearts,  shed  the  light  of  love,  and  the 
dignity  and  joy  of  beneficence,  on  3^our  daily  path,  and 
on  every  lowliest  labour  of  your  hands  ! 

In  conclusion,  I  shall  add  but  this  one  word.  It  is 
not  mine,  beloved  brethren  and  sisters  in  the  Lord,  to 
judge  you.  But  it  may  lead  some  that  hear  me  to 
renewed  and  profitable  searching  of  heart  at  the  cross 
and  before  the  mercyseat,  if  I  do  venture  to  express 

^  ev(JXf]lt6vo)g  -rrpbg  rovg  t'^w.  ^  1  Tim.  5  :  14. 

*  The  marginal  interpretation,  of  no  nian^  is  adopted  by  the  Syriac> 
Luther,  Benson,  Flatt,  Sehott,  Olshausen,  De  Wette,  Bloonifield,  &c. 
*  Acts  20  :  34,  35. 
16 


242  LECTURES.  [LECT.XVI. 

my  fear,  that  it  could  not  with  truth,  or  without  con- 
siderable qualification,  be  said  to  this  church,  even  after 
all  your  common  trials,  and  dangers,  and  deliverances  : 
'  Concerning  brotherly  love  ye  have  no  need  that  one 
write  unto  you  :  for  ye  yourselves  are  taught  of  Grod  to 
love  one  another.'  But  if  so,  there  is  the  more  urgent 
need  that  ye  '  repent,  and  do  the  first  works,'  lest,  as 
the  sad  end  of  all,  the  Lord  '  come  unto  thee  quickly, 
and  remove  thy  candlestick  out  of  his  place,  except  thou 
repent.'  ^  Remember  that,  if  you  would  either  attain  to 
the  perfection,  or  enjoy  the  good  comfort,  to  which  you 
are  called  in  the  fellowship  of  Christ's  Church,  it  is 
required  of  you  that  you  '  be  of  one  mind,  and  live  in 
peace,  and  the  Grod  of  love  and  peace  shall  be  with 


you.'  '■ 


'Eev.  2:5.  *  2  Cor.  13:11. 


LECTURE   XYII. 

I.  Thess.  4 :  13,  14. — '  But  I  would  not  have  you  to  be  ignorant, 
brethren,  concerning  thcra  which  are  asleep,  thiit  ye  sorrow  not, 
even  as  others  which  have  no  hope.  For  if  we  believe  that  Jesus 
died  and  rose  again,  even  so  them  also  which  sleep  in  Jesus  will 
God  bring  with  him.' 

Nowhere  does  fallen  man,  while  yet  unvisitecl  by  the 
light  of  revelation,  so  deeply  feel,  and  so  readily  avow, 
his  ruin  and  helplessness  as  in  the  presence  of  death, 
and  among  the  sepulchres  of  the  departed.  To  him  that 
whole  region  is  one  of  blank  horror  and  despair — a 
starless  midnight — a  pathless,  unwatered  wilderness, 
without  herbage,  without  a  flower — '  a  land  of  darkness, 
as  darkness  itself  .  .  .  without  any  order,  and  where  the 
light  is  as  darkness.'^ 

It  is  not,  then,  strange,  brethren,  that  before  this 
great  terror  nature  has  ever  sunk  down  appalled,  or 
uttered  her  grief  in  the  vain  violence  of  shrieks,  and 
howls,  and  unrestrained  lamentations.  Such,  accord- 
ingly, were  the  ordinary  manifestations  at  the  funeral 
rites  of  the  heathen  ;  and  it  is  still  very  sad  to  mark  tlie 
dismal  gloom  that  meets  us  everywhere  in  that  direction 

'  Job  10:  22. 


244  LECTURES    ON  [LECT.  XVII. 

throughout  their  literature,  quenching  even  the  festive 
gaiety  of  their  lyric  poets,  and  brooding  in  monumental 
woe  over  their  unblessed  graves. 

Nor  was  Judaism  itself  ever  quite  redeemed  from 
this  natural  dread  of  death,  or  from  the  cheerless  deso- 
lation of  bereavement.  '  Our  Saviour  Jesus  Christ '  it 
is,  '  who  hath  abolished  death,  and  hath  brought  life  and 
immortality  to  light  through  the  gospel'  ^ — immortal  life 
for  the  body,  as  well  as  for  the  soul.  The  distinctive 
hope  of  the  Church  is  now  the  hope  of  the  resurrection, 
and  the  glory  that  shall  follow.  In  whatever  breast 
that  hope  shines,  and  according  to  the  measure  of  its 
brightness,  it  brings  deliverance  from  the  fear  of  man's 
last  enemy,  and  '  a  strong  consolation'  for  the  loss  of 
friends  who  'die  in  the  Lord.'^  In  all  such  cases 
death  is  no  longer  bewailed  as  an  eternal  separation. 
It  is  rather  a  falling  '  asleep- — a  temporary  slumber, 
watched  over  by  the  gentlest  charities  of  earth,  and  the 
kindliest  influences  of  the  heavens — a  much  needed  rest 
from  labour,  and  precursor  of  a  glad  awaking,  and  an 
everlasting  reunion,  amidst  the  freshness  and  songs  of 
the  morning. 

What,  then,  you  may  ask,  was  the  difficulty  at  Thes- 
salonica  ?  For  when  it  is  said  in  the  thirteenth  verse  : 
'  But  I  would^  not  have  you  to  be  ignorant,  brethren,  con- 

'  2  Tim.  1  :  10.  '  Heb.  6  :  18  ;  Rev.  14 :  13. 

'  deAOfJLEV,  toe  toould,  is  now  the  generally  received  reading. 


CH.  4:13,14.]  FIRST    T  IT  E  S  S  A  L  0  N  I  A  N  S  .  245 

cerning  them  ivliich  are  asleep,  ^  that  ye  sorrow  not^ — that 
ye  may  not  sorrow"" — '  even  as  others' — the  others^— i\iQ  rest 
of  mankind — that  large  class,  to  which  all  around  you 
belong — '  which  have  no  hopt^ — no  hope  for  eternity — 
no  hope  beyond  the  grave — we  must  infer,  I  think,  that 
the  writer  was  aware  of  some  danger  of  a  relapse  into 
an  excessive,  heathenish  sorrow  for  the  death  even  of 
Christians  ;  a  tendency  which,  he  is  sure,  nothing  more 
is  required  to  correct,  than  that  they  should  know  the 
exact  truth  in  regard  1o  them.  Not  that  the  Apostle 
either  expected,  or  desired,  that  any  increase  of  knowl- 
edge would  stifle  the  sensibilities  of  nature,  or  dry  up 
the  fountain  of  tears,  and  transform  the  patience  of  faith 
and  the  consolation  of  hope  into  a  callous,  stoical  apathy. 
But  he  does  intimate  that  it  would  save  them  from  being 
'swallowed  up  with  overmuch  sorrow,'  and  that  the 
sorrow  of  the  Church,  in  this  the  sharpest  trial  of  human- 
ity, should  show  itself  to  be,  in  character  and  in  meas- 
ure, a  vciy  different  thing  from  '  the  sorrow  of  the 
world."  * 

On  what  point,  then,  I  again  ask,  were  the  views 
of  the  Thessalonians,  in  regard  to  the  prospects  of  the 
departed,  at  this  time  defective  ?  There  is  no  ground 
whatever  for  supposing,  that  they  denied  or  doubted 
the  general  doctrine  of  the  resurrection  of  the  dead,  as 

'  For  iceKoinTjuevuv,  have  fallen  asleep  and  so  continue,  Lachmann, 
Tischendorf  and  Alford  read  Kotjiojitevuv,  are  sleeping,  or,  are  from 
time  to  tune  falling  asleep. 

*  'iva  fii]  kvTTTjode.  '  ol  Xoinoi.  *  2  Cor.  2 :  7  ;  7  :  10. 


246  LECTURES     ON  [LECT.XVII. 

we  know  to  have  been  the  case  with  some  at  Corinth.  ^ 
And  as  little  do  we  find  any  indication,  in  this  First 
Epistle  at  least,  of  their  having  been  disturbed  by  any 
such  heresy  as  that  of  Hymeneus  and  Philetus,  who 
'  said  that  the  resurrection  was  past  already,  and  over- 
threw the  faith  of  some'  ^  of  the  early  converts.  The 
trouble  at  Thessalonica,  it  is  evident,  originated  rather 
in  the  church's  misapprehension  of  the  chronological 
relation  of  the  resurrection  of  the  saints  to  the  appear- 
ing and  kingdom  of  the  Lord. 

You  must  ever  remember,  my  hearers,  if  you  would 
understand  the  spirit  either  of  the  apostolic  writings  or 
of  the  apostolic  churches,  that  at  that  time  the  expecta- 
tion of  the  Saviour's  second  personal  coming  was  a  far 
more  real,  present,  practical  interest  in  the  communion 
of  the  faithful,  than  it  is  with  us.  '  Watch,  therefore, 
for  ye  know  not  what  hour  your  Lord  doth  come' — 
'  Be  ye  also  ready  :  for  in  such  an  hour  as  ye  think  not 
the  Son  of  man  cometh  ;' — such,  as  I  formerly  showed 
you,^  is  the  uniform  style  of  primitive  teaching  on 
that  topic  ;  in  place  of  which  we  have  now  got  the  very 
unequal  substitutes  of  death,  and  preparation  for  death. 
And  not  only  so  ;  but,  along  with  this  uncertainty  as 
to  '  the  times  or  the  seasons' — the  '  day  and  hour'-  — 
there  was  in  that  Pentecostal  period  such  an  intense 
longing  in  the  Christian  heart  for  the  Saviour's  return, 
as  would  be  very  apt  to  interpret  somewhat  too  defi- 
nitely the  man}^,   harmonious,  inspired  announcements 

'  1  Cor.  15 :  12.  '  2  Tim.  2:  17,  18.  "  See  pages  134-9. 


CH.  4:13,  K.]  FIRST    THESSALONIANS.  247 

that  the  consummation  wouhi  not  be  long  delayed.  The 
eager  '  thought"  of  the  Apostles  themselves,  while  the 
Lord  was  yet  with  them,  and  before  His  crucifixion, 
'  that  the  kingdom  of  God  should  immediatel}^  appear,- ^ 
can  scarcel}^  be  said  to  have  been  dislodged  even  from 
their  hearts  by  '  the  power  of  the  resurrection,'^  or  the 
glory  of  the  ascension.  It  is  the  less  to  be  wondered 
at,  if,  in  churches  gathered  by  their  ministry,  and  pei"- 
vaded  by  their  spirit,  the  anticipations  of  hope  were  in 
some  instances  marked  by  a  precipitate  enthusiasm,  and 
love  grew  impatient. 

Now,  the  idea  that  perplexed  and  distressed  the 
Thessalonians  seems  to  have  been  something  of  this  sort ; 
that,  when  the  Lord  came,  their  deceased  friends  would 
be  found  to  have  suffered  serious  loss,  in  that,  while 
the}'"  would  ultimately,  no  doubt,  be  raised  again,  they 
would  yet  have  no  part  in  the  joy  of  welcoming  Him 
back  to  His  inheritance  of  the  redeemed  earth,  and  in 
the  triumphant  inauguration  of  His  reign.  The  songs  of 
the  living  saints  would  mingle  with  the  acclamations  of 
angels,  as,  clad  in  '  the  visible  robes  of  His  imperial 
majesty,'^  the  Saviour-King  took  His  seat  on  His  blood- 
bought  throne.  But  what  if  in  the  rapture  of  that  hour, 
and  for  ages  after,  the  lowly  tenants  of  the  tombs  should 
be  forgotten  alike  by  all,  and  no  beam  from  the  crown 
of  Jesus — no  thrill  of  ecstasy  of  the  new  creation — 
should  reach  death's  dark  domain  !     Would  not  this  be 

'Luke  19:  11.  ''Phil.  3:10. 

^  Milton,  Animadversions,  sect.  4. 


248  LECTURES     ON  [LECT.  XVII. 

for  the  time,  and  so  long  as  it  lasted,  all  one  as  if  '  they 
also  which  had  fallen  asleep  in  Christ  were  perished'?-' 
Certainly  by  a  church  so  full  of  the  bright  prospect  of 
Christ's  coming  kingdom,  as  was  this  of  Thessalonica,  it 
could  not  be  regarded  as  any  common  calamity.  It 
was  just  as  if,  on  the  very  eve  of  the  day  of  the  expected 
return  of  some  long  absent  father,  a  cruel  fate  should 
single  out  one  fond,  expectant  child,  and  hurry  him  to 
a  far  distant  and  inhospitable  shore. 

It  was  therefore,  as  I  conceive,  for  the  sake  of  meet- 
ing and  dissipating  such  thoughts  and  regrets  as  these, 
that  the  servant  of  Christ  was  instructed  to  make  the 
disclosures  contained  in  the  present  section,  and  you 
will  not  fail  to  remark  as  we  proceed,  how  admirably 
adapted  they  are  to  that  specific  purpose. 

'  For  if  we  believe  that  Jesus  died  and  rose  again,  even 
so  them  also  which  sleep  in  Jesus  will  God  bring  with  Him.' 

Here  it  is  taken  for  granted  that  '  Jesus  died  and  arose  '* 
— these  two  facts  being  the  very  foundations  of  the 
gospel,  and  of  all  good  hope  toward  God.  If  Christ  was 
not  '  delivered  for  our  offences' — or  if,  having  '  once 
suffered  for  sins,  the  just  for  the  unjust,  that  He  might 
bring  us  to  God,'  He  was  not  '  raised  again  for  our  justifi- 
cation' ^ — in  either  case  no  redemption  has  been  wrought 
out  for  us,  and  '  we  are  yet  in  our  sins.''*  But  no  ;  the 
Lamb  of  God  died  on  Calvary,  and  now^  lives,  though 

'  1  Cor.  15  :  18.  *  dvtani  ^  Rom.  4:  25:  1  Pet.  3:  18. 

*  1  Cor.  15:  17. 


CH.  4:13, 14.]  FIRST     THESSALONIANS.  249 

bearing  still  'the  marks  of  recent  slaughter, ' -^ on  the 
Mount  Zion  of  the  '  Jerusalem  which  is  above.'  '^  So  far 
at  least,  the  Apostle  seems  to  say,  our  faith  is  clear,  and 
certain,  and  unanimous.  And  you  will  at  the  same  time 
observe  that  it  is  also  assumed  here,  as  a  thing  equally 
well  understood  among  Christians,  that  their  Lord  will 
come  again  from  the  Father's  right  hand. 

These  things  being  regarded  as  settled,  and  as  requir- 
ing no  further  statement  or  corroboration  in  the 
Church  of  God,  there  is  now  added  to  them  the  blessed 
assurance  that,  when  God  'shall  send  Jesus  Christ,'^  He 
will  '  with  Him'  bring  also  the  sleeping  saints.  Let  your 
faith  in  that  point,  as  if  the  writer  had  said,  be  as  firm 
and  unfaltering  as  in  all  the  rest.  For  then  will  be  the 
fulfilment  of  that  prophecy  of  Zechariah  (14:5):'  And 
the  Lord  my  God  shall  come,  and  all  the  saints  iviih 
thee;^  and  of  Enoch's  more  ancient  vision  :  '  Behold,  the 
Lord  came  with  His  holy  myriads.'  *  All  which,  of  course, 
implies  the  previous  resurrection  of  the  holy  dead  ;  and 
that,  as  it  were  simultaneously  with  the  opening  of  the 
heavens  for  the  descent  of  Jesus,  their  graves  likewise 
shall  open,  and  they  shall  come  forth  to  swell  his  reti- 
nue, and  to  share  His  triumph.  Not  only,  therefore,  is 
Christ,  as  '  risen  from  the  dead,  become  the  first  fruits 
of  them  that  slept  ;'^  but  the  hour  of  His  own  future 
manifestation  is  the  ver}'  hour,  when  the  harvest  of  glory 
shall  be  gathered. 

'  Robert  Hall,  Sermon  on  Eev.  5:  6.  '  Gni.  4:  26. 

'  Acts  3:  20.  *  Jude  14,  riXde  Kvpiug  hv  dycaig  [ivpidaiv  avrov, 

•  1  Cor.  15:  20. 


250  LECTURES    ON  [LECT.  XVII. 

That  they  who  '  die  in  the  Lord'  shall  be  '  brought 
with  Him'  in  the  day  of  His  second  advent — brought, 
not  as  invisible  ghosts  or  disembodied  spirits,  but  as 
men — complete  men — perfected,  glorified  men — such  is 
the  leadine  sreneral  announcement  of  the  text ;  which 
the  subsequent  verses  then  open  up  and  illustrate  in  a 
variety  of  most  interesting  details. 

Meanwhile,  however,  it  may  well  be  questioned  wheth- 
er the  expression  in  this  fourteenth  verse,  '  them  which 
sleep  in  Jesus,''  beautiful  though  it  be,   is  an  accurate 
representation  of  the  original.     The  idea,  indeed,  is  a 
perfectly  scriptural  one.    Thus,  not  only  does  the  passage 
just  referred  to  in  the  book  of  Ptcvelation  speak  of  '  dying 
in  the  Lord,'  and  the  sixteenth  verse  here  of  '  the  dead 
in  Christ,'  but  in  the  fifteenth  chapter  of  First  Corin- 
thians  Paul  certainly  employs  this  very  phrase,  '  they 
which   are   fallen   asleep  in  Christ.'     And  the  thought 
suggested   by  such  language  is,  I   need   not  say,  most 
precious  to  the  believer.    They  that  *  die  in  the  Lord* — 
in  the  faith  of  Christ,  and  in  union  with  Him — 'sleep  in 
Jesus  J     That  union  survives  the  stroke  of  dissolution, 
and  is  unharmed  by  the  corruption  of  the  grave.     '  Ab- 
sent from  the  body,'  the  living,  couvscious  spirit  is  '  pres- 
ent with  the  Lord  ;'^  and   even  the  dishonoured  dust 
which  it  left  behind,  having  itself  also  been  'made  a  par- 
taker of  Christ' — '  of  His  body,  of  His  flesh,  and  of  His 
bones'  ^ — abides  still  within  the  securities  of  the  ever- 
lasting covenant,  and  is  watched  over  by  the  eyes  of 

»  2  Cor.  5:8.  ^  Heb.  3 :  14;  Eph.  5  :  30. 


CH.4:13,14.]  FIRST    T  HE  S  S  AL  0  N I A  N  S  .  251 

redeeming  love.  Thus  guarded  and  safe  in  all  the  inter- 
ests that  pertain  to  him  as  a  human  being,  while  rest- 
ing from  his  toils,  and  awaiting  the  summons  to  higher 
and  holier  and  more  blissful  service  in  the  day  of  Christ, 
the  believer,  when  he  dies,  though  it  be,  like  Stephen, 
beneath  the  hand  of  violence,  '  falls  asleep'  ^ — '  sleeps  in 
Jesus^ — sleeps,  as  Noah  slept,  in  the  ark  of  God — as 
sleeps  the  tender,  helpless  babe,  amid  its  bright  dreams, 
on  the  mother's  breast  that  bore  it,  and  nursed  it,  and 
can  never  cease  to  '  have  compassion  on  the  son  of  her 
womb.'"^ 

All  this,  I  repeat,  is  true,  and  it  is  most  blessed 
truth.  Nevertheless,  it  is  proper  that  you  should  be 
apprised,  that  the  Apostle's  phrase  in  the  present  in- 
stance is  not  precisely  equivalent  to  those  on  which  I 
have  been  commenting,  and  is,  accordingly,  quite  other- 
wise construed  and  explained  by  perhaps  the  majority 
of  interpreters.  Strictly  rendered,  the  clause  might  be 
given  thus  :  '  so  also  ^  those  fallen  asleep' — or,  those  who 
fell  asleep'^ — ^  will  God  through  Jesus  bring  with  Him.^^ 
In  other  words,  it  is  the  will  of  God,  that,  '  when  He 
bringeth  in  again  the  Firstbegotten  into  the  world,' ^ 
the  rest  of  His  children  that  have  tasted  of  death  shall 

'  Acts  7:  60.  ^  Is.  49:  15. 

"  ovro)    Koi.      The    Kai    (also)    belongs,    not    especially    to    rove 
KoijxrjOevTag  {those /alien  asleep),  but  to  the  whoh^  clause. 

*The  aorist  here  {KoiiirjdevTag),  ;iik1   at  v.   15,  iniplies  a  backward 
look  from  the  time  of  the  resurrection,  when  of  each  one  of  the  de- 
parted it  may  be  said,  as  of  Stephen  (Acts  7  :  60J  ;  EKOifxridi). 
*(Jia  rov  'Itjoov  d^ei  avv  avrSt. 
*  Heb.  1  :  6,  orav  6e  irdXiv  uoaydyri. 


252  LECTURES    ON  [LECT.  XVn. 

be  brought  with  Him  ;  and  since,  in  order  to  this,  it  is 
needful  thai  they  be  raised  from  the  dead,  He  v/ill  effect 
that  also  '  through  Jesus  ' — the  quickening  of  the  dead 
being  one  of  those  great  works  of  God,  which  the 
Father  showeth  the  Son.  Christ  Himself  is  the  resur- 
rection, not  only  as  He  revealed  it  in  His  word,  and  ex- 
emplified it  in  His  own  person,  but  likewise  because  He 
is  ordained  of  God  to  effect  it  by  His  power.  '  For  as 
the  Father  raiseth  up  the  dead,  and  quickeneth  them, 
even  so  the  Son  quickeneth  whom  He  will.  .  .  .  Yerily, 
verily,  I  say  unto  you,  the  hour  is  coming,  and  now  is, 
when  the  dead  shall  hear  the  voice  of  the  Son  of  God  : 
and  they  that  hear  shall  live.  .  .  .  And  this  is  the 
Father's  will  which  hath  sent  me,  that  of  all  which  He 
hath  given  me  I  should  lose  nothing,  but  should  raise 
it  up  again  at  the  last  day.'  ^  Such  was  our  Lord's  ex- 
plicit and  reiterated  testimony  on  this  topic  ;  and  hence 
the  firm,  calm  assurance  of  the  Church,  as  expressed  by 
our  Apostle  in  another  place,  '  that  He  which  raised  up 
the  Lord  Jesus  shall  raise  up  us  also  by  Jesus,'  ^ 

•  John  5  :  20,  21,  25,  28,  29  ;  6  :  39. 

"^  2  Cor.  4  :  14.  It  may  deserve  mention  that  some,  who  adhere  to  the 
construction  of  our  Common  Version,  would  yet  allow  the  Greek  prep- 
osition its  proper  force,  when  followed  by  a  genitive.  But  the  result 
can  scarcely  be  deemed  satisfactory.  Thus,  Musculus  :  '  The  faithful 
die  through  Christ  {per  CJiristum),  when  on  His  account  they  are 
slain  by  the  impious  tyrants  of  this  world.'  (Ltinemann  justly  objects, 
that  such  a  special  reference  to  mirtyrs  is  unsuitable  to  the  Apostle's 
immediate  object,  and  is  not  sustained  by  any  thing  in  these  two 
Epistles.)  Scott  :  '  Death  was  become  only  a  sleep  through  Jesus' — 
a  suggestion  first  made,  I  think,  by  Michaclis,  and  since  adopted  also 
by  Barnes  and  Alford.  Rev.  A.  R.  Fausset,  in  the  translation  of 
Bengel's  Gnomon  :  '  Lit.     Those  lulled  to  sleep  by  Jesus: 


CH.  4:13,14.]  FIRST     THESSALONIANS.  253 

From  the  two  verses  that  have  now  been  examined 
let  us  learn  still  farther, 

1.  In  the  first  place,  that  ignorance  of  the  truth  and 
purposes  of  God,  so  far  as  these  have  been  revealed  to 
us,  must  ever  be  injurious  to  our  spiritual  comfort  and 
edification.  '  I  would  not  have  you  to  be  ignorant, 
brethren,'  is  a  very  frequent  formula,  you  will  find, 
with  the  inspired  writers.  Whereas  you  greatly  mis- 
take, if  you  suppose  that  it  is  only  Papists  that  seem 
to  lay  rather  more  stress  on  just  the  opposite  policy. 
And  no  doubt  it  is  true  enough,  that  ignorance,  if  not 
the  mother  of  devotion,  may  fairly  be  credited  with  no 
small  proportion  of  the  religionism  of  our  day.  De- 
pend upon  it,  my  hearers,  if,  in  coming  to  church,  and 
lending  your  support  in  any  form  to  the  institutions  of 
the  gospel,  your  desire  really  is  to  'grow  in  grace,' 
then,  so  far  from  hindering,  it  will  essentially  further, 
the  fulfilment  of  your  object,  if  at  the  same  time  your 
aim  shall  also  be,  by  prayer  and  meditation  of  the 
Scriptures,  to  '  grow  in  the  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ'  ^ — of  His  person  and  character, 
and  work  past,  present  and  future. 

2.  In  the  second  place,  I  ask  you  again  to  mark  the 
sad  condition  of  the  heathen.  They  '  have  no  hope' — 
nothing  that  deserves  the  name  of  hope — no  hope  of 
resurrection — no  hope  of  victory  over  death  and  the 
grave — no   hope   of  eternal  life.     '  A  man  once  dead, 

"  2  Pet.  3  :  18. 


254  LECTURES     ON  [LECT.XVII. 

there  is  no  revival,'  said  an  old  Greek  poet  ;^  and  in 
that  dismal  word  he  but  gave  utterance  to  the  despair 
of  unenlightened  nature  in  all  lands  and  in  all  ages. 
What,  then,  shall  be  said  of  the  piety  or  the  Christian 
intelligence  of  the  man  or  the  church,  that  feels  no 
interest — refuses  to  take  any  part — in  the  urgent  work 
of  evangelizing  the  perishing  nations — of  proclaiming 
the  gospel  of  '  the  Resurrection  and  the  Life  '  ^  through- 
out the  great  Golgotha  of  this  ruined  earth  ? 

But  alas,  alas,  are  there  not  hopeless  souls  even  in 
this  Christian  assembly  ?  They  have  grown  up,  it  may 
be,  in  Christian  families  ; — have  lived  all  their  days 
within  sight  of  Christ's  cross,  and  open  sepulchre  ; — 
and  still  they  have  no  hope.  From  time  to  time,  *  be- 
fore their  eyes  Jesus  Christ  is  evidently  set  forth,  cruci- 
fied among  them,'^  iu  the  broken  bread  and  the  cup  of 
blessing.  But  on  these  memorials  of  the  '  decease ' 
that  was  '  accomplished  at  Jerusalem '  ^  they  coldly 
turn  their  backs,  or  they  look  on  from  a  distance,  as 
at  some  strange  spectacle  with  which  they  have  no 
concern — honestly  at  least  avowing  that  they  '  have  no 
hope  ' — no  hope  in  Christ — no  hope  toward  God — no 
hope  of  immortality. 

Or  are  there  any  of  you — saddest  case  of  all! — whose 
hope  is  '  the  hypocrite's  hope,'  which  '  shall  perish  '  ?  ^ 
or  the  self-deceived  formalist's  hope  ?  or  the  hope  of 

'^sehylus,  Eumen.  647-8 : 

dvSpoq  6^  ineiddv  alfi  dvaandoxj  Kovig 

d-na^  davovTog,  ovrig  Ear''  avdoraoiq. 
*  John  11  :  25.         »  Gal.  3:1.         ■>  Luke  9  :  31.         '  Job  8  :  13. 


OH.  4:13,  14.]  FIRST     T  II  E  S  S  AL  0  N  I  A  N  S  .  255    ' 

the  worldling  ?  or  of  the  mere  doctrinal  disputant  ? 
or  of  the  uncharitable  professor — the  relentless,  un- 
forgiving hater  of  his  brother  ? 

Be  the  case  what  it  may — no  hope,  or  a  false  hope 
— behold, 

3.  Finally,  the  only  remedy — the  only  safety — the 
only  sure  and  inexhaustible  source  of  true  hope  and 
consolation  for  us  all !  That  is  not,  I  again  and  again 
warn  you— and  there  are  very  many  among  us,  and  all 
around,  who  have  infinite  need  of  the  warning — it  is 
not  feeling,  nor  excitement,  nor  tears,  nor  noise,  nor 
terror,  nor  ecstasy.  All  these  the  heathen  have,  and 
they  never  yet  saved  a  single  soul ;  while  they  have 
deluded  and  destroyed  tens  of  thousands,  who  have 
rested  in  them  as  the  sufficient  tests  of  regeneration 
and  conversion.  No,  dear  hearers,  it  is  now  what  it 
was  in  the  beginning  ; — it  is  the  sinner's  going  forth 
from  himself,  his  own  poor  defiled  works,  and  his  own 
poor  perishable  emotions,  and  simply  casting  himself, 
with  all  his  sins  and  sorrows  and  weaknesses,  at  the  feet, 
and  into  the  arms,  of  the  Redeemer.  For  what  is  that 
hut  faith  ? — faith  in  the  supernatural  revelation  of  God 
— faith  in  God's  well-beloved  and  incarnate  Son,  as 
dying,  and  rising,  and  coming  again  ?  This,  and  this 
alone,  is  that  which  justifies  the  ungodly,  and  sanctifies 
the  saved — '  cleansing  us  from  all  filthiness  of  the  fiesh 
and  spirit'^— strengthening  us  for  every  duty— comfort- 

>  2  Cor.  7  :  1. 


256  LECTURES.  [LECT.  XVII. 

ing  us  in  every  trial — and  binding  us  in  loving,  holy, 
indissoluble  fellowship,  not  only  with  ever}'-  saint  on 
earth,  but  with  all  '  them  which  are  asleep.'  '  Only 
believe,'  said  Christ.^  'If  we  believe,'  says  Paul. 
You  may  have  churches  without  debt — 3^ou  may  have 
popular  preaching — you  may  have  crowded  congre- 
gations, and  a  growing  membership,  and  superfluous 
gold  in  the  treasury  ; — but  if  you  have  not  withal,  as 
the  spring  of  all,  this  precious  faith  of  God's  elect 
reigning  in  the  heart,  and  overcoming  the  world  ^ — 
then,  dear  brethren  in  the  Lord,  while  you  will  very 
certainly  be  saying  with  loathed  Laodicea  :  '  I  am  rich, 
and  increased  with  goods,  and  have  need  of  nothing,' 
behold,  in  the  sight  of  'the  Amen,  the  faithful  and 
true  Witness,'  you  are  '  wretched,  and  miserable,  and 
poor,  and  blind,  and  naked.' ^ 

'  Mark  5  :  36.  '2  Pet.  1:1;  Tit.  1:1;  1  John  5  :  4. 

=>  Rev.  3:14,  17. 


LECTURE    XVIII. 

I.  Thess.  4  :  15-18. — '  For  this  we  say  unto  you  by  the  word  of 
the  Lord,  that  we  which  are  alive  and  remain  unto  the  coming 
of  the  Lord  shall  not  prevent  them  which  are  asleejj.  For  the 
Lord  Himself  shall  descend  from  heaven  with  a  shout,  Avith  the 
voice  of  the  archangel,  and  with  the  trump  of  God  :  and  the 
dead  in  Christ  shall  rise  first:  then  we  which  are  alive  and 
remain  shall  be  caught  up  together  with  them  in  the  clouds,  to 
meet  the  Lord  in  the  air:  and  so  shall  we  ever  be  with  the 
Lord.     Wherefore  comfort  one  another  with  these  words.' 

We  have  already  seen  that  the  joy  of  the  Thessalo- 
nians  m  the  hope  of  the  Lord's  coming  was  at  this  time 
clouded  with  anxious  misgivings  about  the  fate  of  their 
deceased  friends.  Not  that  they  had  any  doubts  as  to 
the  fact  of  an  ultimate  resurrection  of  all  the  dead. 
The  fear  was,  that  the  sleeping  saints  might  have  no 
share  in  the  glory  of  the  advent  and  the  kingdom.  To 
correct  this  misapprehension,  and  so  relieve  the  undue 
sorrow  of  his  brethren,  the  Apostle  had  declared  in  the 
fourteenth  verse  that,  believing  in  the  Saviour's  death, 
resurrection,  and  expected  return,  they  might  count 
with  equal  certainty  on  the  return  along  with  Him,  and, 
of  course,  on  the  previous  resurrection,  of  those  whose 
death  they  now  mourned.  It  is  this  statement  which 
17 


258  LECTURES    ON  [LECT.  XVIII. 

in  the  verses  before  us  lie  goes  on  to  enforce,  first,  by 
an  authoritative  denial  that  in  the  da}'  of  Christ's  ap- 
pearing the  living  disciples  shall  have  any  advantage 
whatever  of  precedence  over  the  departed  ;  and  then 
by  unfolding  the  several  steps  of  the  process,  whereby 
every  thing  of  that  sort  shall  be  precluded. 

'For  this  we  say  unto  ijou — ijou  Christians,  as  '  worthy 
to  know  this  ; '  ^  you  sorrowing  Christians,  as  needing  to 
know  it — 'hy  the  word  of  the  Lord,^  or,  ir?  the  word  of 
the  Lord.  It  does  not  appear  that  Paul  here  refers 
to  any  previous  disclosure  of  Holy  Writ — none  such 
can  be  found  ; — nor  yet,  as  others  have  supposed,  to 
some  traditional  saying  of  the  Master.  It  is  much  bet- 
ter to  regard  this  as  one  of  the  many  occasions  on  which 
he  was  empowered  to  deliver  to  the  Church  what  he 
himself  had  received  from  the  Lord  by  special,  direct 
revelation  ;  just  as  when  in  a  parallel  passage,  the  illus- 
trious Fifteenth  of  first  Corinthians,  he  suddenly  ex- 
claims :  '  Behold,  I  show  you  a  mystery'  ^ — something 
that  has  hitherto  been  concealed,  and  is  now  made 
known  by  God  to  His  children.  There  the  point  was, 
that  all  of  Christ's  people  should  not  die,  but  all 
should  be  changed,  before  entering  on  the  possession 
of  their  royal  inheritance.  Here  it  is,  that  those  of 
them  who  shall  then  be  alive  shall  not  have  the  start  of 
those  in  their  graves  :  '  We  ivhich  are  alive  and  remain 
unto  the  coming  of  the  Lord  shall  not  prevent  them  which 

'  Bengel :  '  hoc  nosse  dignis.'  "^  kv.  ^1  Cor.  15  :  51. 


CH.  4:15-18.]  FIRST     THESSALONIANS.  259 

are  asleep ' — shall  in  no  wise  precede,^  or  anticipate,  those 
fallen  asleep, — or,  who  fell  asleep)^ —  shall  be  no  sooner 
than  they  introduced  into  the  joy  of  our  common  Lord, 

Observe,  brethren,  the  description  of  the  two  classes  : 
^' those  feillen  asleep ' — a  figure  already  explained  in  our 
last  lecture:  and  'we  which  are  alive  and  remain,''  or, 
according  to  a  more  literal  rendering,  we  who  are  living, 
who  are  being  left  over^ — to  wit,  from  the  ravages  of 
death — '  unto  the  coming  of  the  LordJ  To  the  one  or 
the  other  of  these  classes  belong  all  Christians,  down  to 
the  time  of  the  Lord's  'coming,''  and  until  then  there  is 
also  a  continual  passing  over  of  the  members  of  the  lat- 
ter class  into  the  former.  For  that  the  Apostle  had  no 
thought  of  teaching,  that  this  process  was  arrested 
when  he  wrote  these  words,  so  that  he  and  those  whom 
he  addressed  might  consider  themselves  secure,  all  or 
any  of  them,  against  dissolution,  may  be  inferred,  I 
think,  from  the  very  form  of  the  original  phrase  ;  the 
present  participle  impljdng  that  this  remnant  of  the 
left  over  was  not  then  defined,  but  in  the  course  of 
formation,  however  the  individuals  composing  it  might 
change  from  day  to  day. 

Nor  is  it  any  valid  objection  to  this  view,  that  the 
writer  might  seem  to  include  himself  in  this  latter  class  : 
*  We  the  living,  who  are  being  left  over  unto  the  coming  of 
the  Lord.''     Paul's  wont  is,  to  identify  himself  in  inter- 

^  ov  jtrj  ([)Odao)nev.  ^  See  p.  251,  note  4. 

°  7)[ielg  oi  ^o)VTEg  ol  TTepiXeiTrojievoi.  The  last  word  is  peculiar,  oc- 
curring nowhere  else  in  the  New  Testament  but  in  this  context. 


260  LECTURES   ON  [LECT.  XVIII. 

est  and  destiny  with  all  believers  ;  sometimes,  as  here, 
with  the  living,  sometimes  with  the  departed.  An  ex- 
ample of  the  latter  kind  you  have  in  2  Cor.  4 :  14, 
'  Knowing  that  He  which  raised  up  the  Lord  Jesus  shall 
raise  up  us  also  by  Jesus,  and  shall  present  us  with 
you  ; '  and  another  of  both  kinds  is  furnished  b}'  the 
words  in  First  Corinthians  previously  referred  to  :  '  We 
shall  not  all  die,  but  we  shall  all  be  changed.'  He 
speaks,  that  is  to  say,  in  the  name  of  the  whole  Church — 
as  one  with  her,  and  sympathizing  in  all  her  varied  for- 
tunes. Just  so  an  American  citizen  might  say  :  '  To-day 
we  are  thirty  millions  :  a  hundred  years  hence  we  shall 
be  more  than  a  hundred  millions,'  without  at  all  in- 
tending to  intimate  that  he  expected  to  live  so  long. 
It  is,  therefore,  a  very  hasty  and  unwarranted  inference 
which  some  have  drawn  from  such  expressions,  that  the 
Apostle  had  really  deceived  himself  into  a  confident  be- 
lief that  he  should  survive  till  the  consummation. 

Now,  it  is  true  that,  as  a  fallible  man,  he  might  very 
easily  be  deceived  on  that,  or  any  other  matter,  respect- 
ing which  he  had  not  been  commissioned  to  convey 
Christ's  instructions  to  the  Church.  Nor  is  our  faith  in 
his  actual  teachings  in  the  least_  perplexed  by  this  ad- 
mitted possibility.  But,  however  earnestly  Paul  and 
all  his  peers  cherished  in  their  own  hearts  the  Saviour's 
promise  of  His  speedy  return,  and  longed  for  its  fulfil- 
ment ; — with  whatever  tenderness  and  emphasis  they 
kept  repeating  that  promise  in  the  ear  of  the  Church  ; — 
nay,  little  as  they  appear  to  have  known  respecting  the 


CH.  4:15-18.]  FIRST     THESSALONIANS.  261 

length  of  the  intervening  period,  and  vigilant  as  for 
that  reason  they  were,  and  would  have  the  Church  to 
be,  in  preparation  for  that  day  ; — there  is  still  no  war- 
rant, so  far  as  I  know,  for  the  assertion,  that  any  one 
of  these  stewards  of  the  Divine  mysteries  positively  ex- 
pected that  he  'should  not  die,'  or  ever  intimated  that 
he  did.  The  utmost  that  can  be  said  is,  that  they  may 
not  have  certainly  known  but  that  their  Lord  '  willed 
that  they  should  tarry  till  He  came.'^  Such  a  state  of 
uncertainty  and  consequent  watchfulness  would  no 
doubt  be  confirmed  by  all  that  they  had  learned,  and 
were  charged  to  teach,  of  Christ's  coming  as  near.  It 
is,  in  fact,  the  legitimate  and  normal  attitude  of  the 
Christian  mind  in  regard  to  this  subject  in  all  ages. 
'The  whole  doctrine,'  says  a  late  distinguished  com- 
mentator, ^  '  would  not  even  have  the  least  practical 
significance,  if  the  longing  for  Christ's  return  were  not 
every  moment  active,  because  viewing  the  event  also  as 
continually  possible.'  Or  take  Calvin's  remark  on  this 
verse:  'His'  (the  Apostle's)  'aim  is  to  rouse  the  ex- 
pectation of  the  Thessalonians,  and  so  to  hold  all  the 
pious  in  suspense,  that  they  shall  not  count  on  any 
delay  whatever.  For  even  supposing  him  to  have 
known  himself  by  special  revelation,  that  Christ  would 
come  somewhat  later,  still  this  was  to  be  delivered  as 
the  common  doctrine  of  the  Church,  that  the  faithful 
might  be  ready  at  all  hours.' ^     And  in  the  same  spirit, 

'  John  21  :  22,  23.  "  Olshausen. 

' '  Eo  vulfc  Thessalonlcenses  in  exspectationem  erigere,  adeoque  pios 


262  LECTURES     ON  [LECT.  XVIII. 

precisely,  is  the  beautiful  comment  of  Bengel :  '  The 
living,  and  they  who  survive  to  the  coming  of  the  Lord, 
are  the  same  :  and  these  are  distinguished  by  the  pro- 
noun ive.  Each  several  generation,  at  whatever  period 
existing,  occupies  during  that  period  the  position  of 
those,  who  shall  be  alive  at  the  Lord's  coming.'^ 

In  the  next  two  verses  the  writer  confirms  and  illus- 
trates by  a  more  detailed  recital  what  he  had  stated 
generally  in  regard  to  the  simultaneous  entrance  of  all 
saints,  tlie  living  and  the  dead,  into  the  glory  of  the 
kingdom, 

'  For  the  Lord  Himself^ — no  phantom,  no  providential 
substitute,  not  even  the  vicarious  Spirit :  but  '  the  Lord 
Himself^ — the  personal  Lord — '  this  same  Jesus  '  ^ — 
'shall  descend  from  heaven,''  which  '  must  receive  '^  Him 
till  then  ;  and  whither  shall  He  direct  His  course  but 
toward  the  same  dear  earth  to  which  He  descended 
before,  and  where  His  loved  ones  now  are,  some  sleep- 
ing in  Him,  the  rest  waiting  for  Him?  Very  different, 
however,  shall  be  the  attendant  circumstances,  and  the 
results,  of  this  future  advent. 

oinnes  tenere  suspenses,  ne  sibi  tempus  aliquod  promittant.  Nam  ut 
d«mus  ipsnm  ex  peculiari  revelations  scivisse  ventiirnm  aliquanto 
serius  Christum,  banc  tamen  Ecclesise  communem  doctrinam  trad' 
oportuit,  ut  fideles  omnibus  horis  parati  essent.' 

'  Vii'entes,  et  qui  siqyersunt  ad  adventum  Domini  sunt  iidem  :  et 
hi  prononiine  7ios  denotantur.  Unaquteque  generatio,  quas  hoc  vel 
illo  tempore  vivit,  occupat  illo  vitK  sua3  tempore  locum  eorum,  qui 
tempore  adventus  Domini  victuri  sunt.' 

'Acts  1:11.  'Acts  3:  21. 


CH.4:15-18.]  FIRST     T  H  E  S  S  AL  0  NI A  N  S  .  263 

He  shall  descend  '  ivith  a  slwut.^  Formerly  He  did 
'  not  cry,  nor  lift  up,  nor  cause  His  voice  to  be  heard  in 
the  street.'  ^     But  now  is  the  revelation  of  His  power. 

'  Our  God  shall  come,  and  shall  not  keep  silence 

He  shall  call  to  the  heavens  from  above,  and  to  the 
earth,  that  he  may  judge  His  people.'^  This  '  shout  of 
a  King,'^  such  as  Balaam  heard  of  old  from  the  top  of 
Pisgah,  shall  be  the  herald  of  His  approach,  and  the 
signal  for  the  mustering  of  all  His  friends.  It  will  also 
be  the  battle-shout,  as  of  a  man  of  war,  rushing  resist- 
less on  His  foes,  * 

'  With  the  voice  of  the  archangel.''  Some  have  referred 
this  also — but,  I  think,  unnecessarily— to  Christ  Himself 
as  the  Lord  of  angels,  whom  all  their  bright  ranks  obey. 
We  are  expressly  told  that,  *  when  the  Son  of  man  shall 
come  in  His  glory,'  He  will  bring  with  Him  'all  the 
holy  angels.'^  And,  however  little  foundation  there 
may  be  for  the  Jewish  fancy  of  seven  archangels,  it  is 
no  less  agreeable  to  Scripture  than  it  is  to  reason,  and 
the  analogy  of  God's  providence,  to  believe  that  the 
multitude  of  the  heavenly  host  is  arranged  in  a  hierarclw 
of  various  ranks  and  orders.  As  we  read  of  the  '  devil 
and  his  angels,'  so  likewise  of  'Michael  and  his  angels.'^ 
The  latter,  moreover,  seem  to  be  classed  under  differ- 
ent names  of  '  principality,  and  power,  and  might,  and 
dominion  ; '  ^  while  to  Michael  the  Epistle  of  Jude  assigns 

^  Is.  42:  2.  ^Ps.  50:3,  4.  'Num.  23:  21. 

^Uev.  19:  11-16.  ^  Matt.  25  :  31. 

'  Matt.  25  :  41 ;  Rev.  12  :  7.  '  Eph.  1 :  21 ;  compare  Col.  1:16. 


264  LECTURES    ON  [LECT.  XVIII. 

this  very  title  of  archangel.  It  is  not  so  certain,  how- 
ever, that  it  belongs  to  him  exclusively.  Daniel,  indeed, 
speaks  of  him  as  '  the  great  prince  ; '  but  then  again 
only  as  '  one  of  the  chief  princes.'  ^  And  as  for  the 
clause  before  us,  it  would  be  better  rendered  indefi- 
nitely, thus  :  '  with  voice  of  archangel^  ^ 

It  is  added  :  '  aiid  with  the  trump  of  God  '—with 
trumpet^  of  God — '  such  a  one  as  is  used  in  the  service 
of  God  in  heaven.'  ^  This  trumpet  of  the  resurrection 
is  in  First  Corinthians  distinguished  as  '  the  last  trump  ; ' 
and  there  the  Apostle  no  sooner  names  it,  than  he  re- 
peats the  assurance,  that  'the  trumpet  shall  sound.' ^ 
The  same  startling  feature  in  the  proceedings  of  that 
day  is  adverted  to  no  less  explicitly  by  our  Lord  Him- 
self :  '  And  He  shall  send  His  angels  with  a  great  sound 
of  a  trumpet.'  ^  For  my  part,  I  do  not  think  we  are 
at  liberty  to  treat  these  frequent,  plain,  solemn  an- 
nouncements as  mere  rhetorical  ornamentation,  mean- 
ing nothing.  And  scarcely  more  satisfactory  is  it  to 
make  them  symbolical  predictions  of  some  mighty  influ- 
ence or  other.'^  There  is  no  good  reason  why  we 
should  shrink  from  understanding  them  as  foretelling  a 
simple,  literal  fact ; — just  such  a  fact  as  we  know  oc- 
curred at  Sinai.  There  the  presence  of  Jehovah  was 
proclaimed,  not  only  by  '  thunders  and  lightnings,  and 

'Dan.  12:  1;   10:  13. 

'^  ev  (pcdvy  dpxayysXov.  ^  hv  GaX-niyyi.  ''  De  Wette. 

^  1  Cor.  15  :  52.     "  Matt.  24  :  31.      Compare  Is.  2T  :  13  ;  Zech.  9  :  14. 

'  Olshausen. 


CH.  4:  15-18.]  FIRST     THESSALONIANS.  265 

a  thick  cloud  upon  the  mount,'  but,  more  awfully  still 
perhaps,  by  '  the  voice  of  the  trumpet  exceeding  loud, 
so  that  all  the  people  that  was  in  the  camp  trembled.' 
This  unappeasable  clangour,  in  fact,  it  was  that  seems 
to  have  brought  to  its  climax  that  display  of  terrible 
grandeur.  For  again  we  read  that,  '  when  the  voice  of 
the  trumpet  sounded  long,  and  waxed  louder  and 
louder,  Moses  spake,  and  God  answered  him  by  a 
voice.' ^  And  why,  can  any  one  tell  us,  may  not  some- 
thing of  the  same  sort  occur  again  ? 

Sometimes,  ^  I  may  remark,  the  archangel's  voice  and 
the  trumpet  of  God  are  considered  explanatoiy  of  the 
shout  that  is  first  mentioned  ;  and  not  as  separate  and 
additional.  Such  a  construction  is  no  doubt  allowable, 
but  it  is  not  the  most  natural ;  nor  is  the  sense  it  yields 
so  impressive,  as  when  we  conceive  of  the  Lord  Himself, 
as  He  rends  the  heavens  and  comes  down,  uttering  His 
own  Lion-voice  of  majesty,  and  thereby  giving  the  sig- 
nal, that  is  then  instantaneously  caught  up  and  pro- 
longed by  voice  and  trumpet  along  the  whole  bright 
array  of  the  celestial  host. 

Let  us  now  see  what  are  to  be  the  consequences  of  a 
descent  thus  gloriously  heralded. 

'  And  the  dead  in  Christ  shall  arise  first.''  The  last 
word  is  the  emphatic  one  : — '  The  dead  in  Christ  shall 
arise  first  ^ — first  of  all — before  anything  else  is  done  ; — 
so  little  danger  is  there  of  their  being  altogether  over- 
looked, as  you  apprehend. 

'  Ex.  19  :  16,  19.  ''  As  by  Lunemann  and  Alford. 


266  LECTURES   ON  [LECT.  XVIII. 

*  The  dead  in  Christ  shall  arise  ;  ' — and  it  is  to  be  ob- 
served that  not  a  word  is  said  of  the  resurrection  of  any 
others.  Even  so  in  the  elaborate  and  minute  and 
lengthened  statements  of  the  fifteenth  of  First  Corin- 
thians 3'ou  will  find  no  mention  of  the  wicked  dead  : 
'  Every  man  in  his  own  order :  Christ  the  first  fruits  ; 
afterward  they  that  are  Christ's  at  His  coming.'  For 
this  silence  in  both  places  two  reasons  have  been  sug- 
gested. The  first  is,  that  in  both  places  the  writer''s  im- 
mediate object  did  not  lead  him  beyond  the  question  of 
the  resurrection  of  the  saints.  And  the  second  is,  that 
it  is  far  from  being  certain  tliat  the  wicked  do  rise  at 
the  same  time  with  the  righteous  ;  many  believing  that 
the  latter  alone  are  to  be  raised  at  the  commencement 
of  the  millennial  kingdom,  and  the  former  at  its  close. 
But  into  the  discussion  of  that  point  we  are  not  required 
to  go  at  present.  While  the  passage  before  us,  if  read 
in  the  light  of  some  other  Scriptures,  ^  may  well  suggest 
the  doctrine  of  a  second  resurrection,  it  is  a  mistake  to 
suppose  that  it  directly  teaches  it.  The  priority  of  the 
resurrection  here  spoken  of  is  asserted  in  relation,  not 
to  any  subsequent  resurrection,  but  to  the  event  de- 
scribed in  the  very  next  verse  : — 

'  Then ' — after  that;  not  sooner — '  we  which  areaUve  and 
remain ' — ive  the  living,  who  are  being  left  over  ~ — having 
ourselves  also  undergone  the  wondrous  change  from  mor- 

,  Such  as  Is.  20  :  14,  19  ;  Dan.  12 :  2  ;  Luke  14  :  14;  20  :  35,  3G ; 
1  Cor.  15:23;  Phil.  3:  8-11. 

^  As  in  V.  15. 


CH.  4:15-18.]  FIRST     THESSALONIANS.  267 

tal  to  immortal,  ^  shall  together  with  them- — that  again  is 
now  tli8  important  point  ;^  'together  with  them,''  not 
without  them,  nor  by  so  much  as  one  hour  ahead  of 
them,  but  along  with  them,  in  one  reunited,  loving, 
inseparable  company — 'he  caught  up^  —  or  caught 
away ;  ^  as  when  '  the  Spirit  of  the  Lord  caught  away 
Philip,'  or  as  when  Enoch  '  was  not,  for  God  took 
him  ;'  or  as  when  '  Elijah  went  up  by  a  whirlwind  into 
heaven  ; '  or  rather  as  when  the  Lord  Himself  '  was 
taken  up,  and  a  cloud  received  Him.'  ^  And  now,  behold, 
that  same  shrine  of  glory  returns !  He  sends,  shall  I 
say,  His  own  chariot  for  His  Well-beloved  ?  '  Together 
with  tJiem  loe  shall  he  caught  aivay  in  clouds  *  to  meet  the 
Lord,  into^  the  airf — before,  that  is,  in  His  descent  from 
heaven,  He  even  reaches  the  earth. 

And  what,  you  may  now  inquire,  what  becomes  of 
the  Lord  and  His  gathered  saints  ?  Ho  they  abide  per- 
manently in  the  air?  No  ;  'it  is  as  He  is  coming,  not 
abiding,'  says  Augustine,^  'that  we  shall  go  to  meet 
Him.'  Will  the  Lord,  then,  return  at  once  with  them 
to  heaven,  whence  He  had  just  descended  ?  And  to  that 
question  also,  I  think,  we  may  give  a  no  less  confident  neg- 
ative. There  are  only  three  other  places  in  the  New  Tes- 
tament, where  the  phrase  here  translated  '  to  meet''^  oc- 
curs ;  and  in  all  of  them  (Matt.  25  :  1,  6  ;  Acts  28  :  15) 

'  It  precedes  the  verb  in  the  original.  ^  dpnayrjGOfieda. 

=»  Acts  8  :  39  ;  Gen.  5  :  24  ;  2  Kings  2:11;  Acts  1 :  9. 
*  hv  ve(f)eXatg.         ^elg — construed  with  the  verb,  caught  away. 
^ '  Venienti  qnippe  ibitur  obviam,  non  mnnenti.'    De  Civ.  J)ei,  xx. 
20.  2.  '  elg  d7TdvT7]au>. 


268  LECTURES    ON  [LECT.  XVIII. 

the  party  met  continues  after  the  meeting  to  advance 
still  in  the  direction  in  which  He  was  moving  previ- 
ously. Guided  by  these  examples,  and  agreeably,  as  I 
believe,  to  the  general  testimony  of  Scripture  on  this 
subject,  ^  T  should  prefer  to  adopt  the  illustrations  fur- 
nished by  one  of  the  most  eminent  of  the  Fathers  :  '  If 
He  is  to  descend,  for  what  purpose  shall  we  be  caught 
away  ?  To  honour  us.  For  so,  when  a  king  is  enter- 
ing a  city,  those  in  honourable  station  go  forth  to  meet 
him,  but  the  criminals  await  their  judge  within.  And 
when  a  fond  father  arrives,  the  children,  worthy  of  the 
name,  are  taken  out  in  a  chariot,  to  see  and  caress  him, 
but  offending  domestics  remain  within,'^  Or,  as  still 
another  expresses  the  same  view  without  a  figure  :  *  We 
shall  be  caught  away  to  meet  Christ,  that  all  may  come 
with  the  Lord  to  battle'^ —  not  in  heaven  surely,  but 
on  the  earth.  Nor,  indeed,  to  my  own  mind  is  any 
thing  in  the  future  more  certain,  than  that  the  glorified 
Church  is  to  be  thus  associated  with  the  King  of  kings 

'  Compare  Zech.  14 :  4,  5  ;  Matt.  24:  29-31  ;  25:  31,  &c. ;  1  Cor. 
G:  2  ;  Rev.  19  :  11,  &e.,  to  the  end  of  the  book  ;  besides  the  number- 
less prophecies  with  which  these  connect  themselves. 

^  Chrysostoin  :  el  jtteAAei  K.aTa(3aiveiv,  rivot;  evetcev  apnayrjooiieda; 
TqiTjg  tvsKsv.  ical  yap  jBaoiMcog  dg  noXiv  elaeXavvovrog,  ol  fiev 
evTifioi  npog  unavrrjaLV  i^iaoiv  •  ol  de  KarddiKOL  evdov  iiivnvoi  rbv 
KpiTT'jv.  [The  same  illustration  occurs  in  the  Ilotn.  in  Ascens. 
Theodoret  and  CEcumenius  retain  it  here.]  KoX  narpog  (piXoaropyov 
napayevoiievov,  ol  fiev  naldeg,  Kol  d^ioi  nalSeg  elvai,  en^  bx'fil^O'TOg 
E^dyovrai,  mote  hhlv  koI  KaraipiXrjaaL  •  ol  6s  TTpoaKeKpovnoreg  rojv 
oiKerujv  Kvdov  fievovoiv. 

'  Ambrosiaster  :  '  Rapiemur  ....  obviam  Christo  .  .  .  .  ut  cum 
Domino  omnes  veniant  ad  proelium.' 


CH.  4:15-18.]  FIRST     THESSALONIANS.  269 

and  Lord  of  lords  in  the  judgment  of  the  nations,  and 
the  government  of  this  world,  as  well  as  in  the  inheri- 
tance of  all  things. 

But  the  one  idea,  which  best  fills  and  satisfies  every 
ambition  and  aspiration  of  the  renewed  nature,  in  its 
anticipations  of  things  to  come,  is  that  which  the  Apos- 
tle here  subjoins  :  '  and  so  ' — as  the  grand  result  of 
all  these  wonders — 'so  shall  we  ever  he  ivith  the  Lord.'' 
Blessed  consummation  of  the  mutual  love  and  self- 
sacrifice  of  Christ  and  His  people !  Blessed  fulfil- 
ment of  His  prayer  for  them,  '  that  the}^  also,  whom 
Thou  hast  given  me,  be  with  me  where  I  am  ;  that  they 
may  behold  m}^  glory,  which  Thou  hast  given  me '  !  ^ 
Blessed  reward  of  their  patient  waiting,  and  realization 
of  their  largest  and  fondest  hopes  !  '  We  shall  be  with 
the  Lord^ — not  as  servants,  but  as  friends — as  'His 
brethren,  and  His  sisters,  and  mother'' — as  the  re- 
joicing Bride  with  the  rejoicing  Bridegroom.  Thus 
'shall  ive  he  with  the  Lord;'  and  that  not  occasionally, 
or  for  an  age,  or  a  millennium  ;  but  continually,  and 
for  ever. 

Well  might  Paul  say  to  the  troubled  and  weeping 
saints  at  Thessalonica  :  '  WJierefore,  comfort  one  another 
with  these  words.^  Lay  them  up  in  your  memories  and 
hearts,  and,  as  occasion  calls,  fail  not  to  use  them  for 
your  mutual  comfort. 

Nothing  farther,  I  trust,  need  be  added  to  convince 
^  John  17:  24.  ^  Matt.  12:50. 


270  LECTURES    ON  [LECT.  XVIII. 

you,  my  hearers,  how  strong  is  the  consolation  they  are 
fitted  to  impart  at  all  times  to  the  bereaved  children  of 
God,  or  how  perfectly  adapted  to  the  peculiar  exigency 
that  had  arisen  in  the  church  to  which  they  were  first 
addressed. 

I  shall,  therefore,  in  conclusion,  simply  exhort  you  to 
meditate  often  and  earnestly  these  holy  and  glorious 
revelations.  '  Maran  atlia  .'  '^ — '  The  Lord  cometh  ' .' — 
should  be  the  watchword  of  all  the  soldiers  of  Christ  in 
all  their  encampments,  and  from  every  watch-tower, 
through  all  the  long  and  dreary  night.  Let  it,  dear 
brethren,  be  the  strength  and  the  joy  of  our  hearts, 

'  Till  Thou, 
Our  glorious  King,  Thy  standard  in  the  heavens 
Unfurlest,  and  command'st  the  Archangel  strong 
To  make  the  silver-toned  trump  of  jubilee 
Sound  Thine  arrival  through  the  vault  of  heaven, 
And  quicken  life  withm  the  narrow  tomb.'  ^ 

I  am  well  aware,  and  very  sad  it  is  to  know,  that  this 
exhortation  will  sound  rather  strange  to  most  of  you. 
Well,  I  can  but  point  you  to  the  Scriptural  basis  on 
which  it  rests,  and  so  leave  you  to  judge  for  yourselves. 
But  remember— alas,  that  it  should  be  so  generally  for- 
gotten ! — that  the  prevailing  neglect  of  the  doctrine  of 
our  Lord's  second  coming,  as  something  with  which  we 
cannot  possibly  have  any  very  special  concern  during 
our  lifetime,  is  not  more  at  variance  with   the  apos- 

'  ICor.  16:  22.  • 
*  Edward  Irving,  Preliminary  Discourse  to  Ben  Ezra. 


CH.  4:15-18.]         FIRST    THESSALONIANS.  271 

tolic  spirit,  as  it  glowed  and  triumphed  in  the  apostoUc 
churches,  and  still  breathes  in  the  apostolic  writings, 
than  it  is  a  palpable  violation  of  the  standards  of  West- 
minster, and  our  own  Confession  of  Faith.  'As  Christ 
would  have  us ' — I  quote  from  the  last  chapter  of  that 
Confession — '  to  be  certainly  persuaded  that  there  shall 
be  a  day  of  judgment,  both  to  deter  all  men  from  sin, 
and  for  the  greater  consolation  of  the  godly  in  their  ad- 
versity ;  so  will  He  have  that  day  unknown  to  men, 
that  they  may  shake  off  all  carnal  security,  and  be 
always  watchful,  because  they  know  not  at  what  hour 
the  Lord  will  come  ;  and  may  be  ever  prepared  to  say, 
Come,  Lord  Jesus,  come  quickly.     Amen.' 


LECTUKE    XIX. 

I.  Thess.  5 :  1-5. — '  But  of  the  times  and  the  seasons,  brethren,  ye 
have  no  need  that  I  write  unto  you.  For  yourselves  know  per- 
fectly, that  the  day  of  the  Lord  so  cometh  as  a  thief  in  the  night. 
For  when  they  shall  say.  Peace  and  safety ;  then  sudden  destruc- 
tion cometh  upon  them,  as  travail  upon  a  woman  with  child  ;  and 
they  shall  not  escape.  But  ye,  brethren,  are  not  in  darkness, 
that  that  day  should  overtake  you  as  a  thief  Ye  are  all  the 
children  of  light,  and  the  children  of  the  day.' 

In  the  first  eleven  verses  of  this  chapter  the  writer 
adverts  to  the  question  of  the  time  of  our  Lord's  second 
coming,  and  of  the  great  events  connected  therewith, 
and  urges  the  duty  of  continual  watchfulness  and  prepa- 
ration . 

It  has  been  supposed,^  that  Timothy  may  have  brought 
some  inquiry  from  the  Thessalonians  in  relation  to  the 
former  topic.  But  this  is  not  at  all  necessary  to  account 
for  Paul's  having  referred  to  it.  The  events  themselves 
were  too  deeply  interesting,  to  allow  of  any  one  who 
believed  in,  and  longed  for,  the  consummation,  being 
indifferent  as  to  the  time  of  its  arrival.  And  besides, 
as  is  presently  shown,  what  was   actually  revealed  on 

'  By  Olshausen. 


CH.  5:1-5.]  FIRST     T  HE  S  S  AL  0  NI  AN  S  .  273 

that  point  very  nearly  concerned  the  safety  and  sanc- 
tification  of  the  Church. 

'  But  of  the  times  and  the  seasons^  Of  these  two 
words/  if  they  must  here  be  strictly  defined  and  distin- 
guished, the  latter  is  the  more  specific,  denoting  fitness 
or  opportunity,  and  suggesting  thoughts  of  the  sover- 
eignty and  wisdom,  with  which  God  has  arranged  and 
adjusted  the  great  providential  times  or  periods.  For 
as  with  man,  so  is  it  also  with  God  :  '  To  every  thing 
there  is  a  season,  and  a  time  to  every  purpose  under 
the  sun.'"  Not  until  '  the  fulness  of  the  time  was  come,' 
did  '  God  send  forth  His  Son,  made  of  a  woman,  made 
under  the  law\'  ^  And  so  now  He  hath  appointed  a  day, 
in  the  which  He  will  judge  the  world  in  righteousness 
by  that  man  whom  He  hath  ordained.'* 

'  But  coyicernin^  the  times  and  the  seaso?is,  brethren, 
ije  have  no  need  that  one  write  unto  youJ  ^  '  They  who 
are  watching,'  says  Bengel,  '  do  not  require  to  be  told 
when  the  hour  is  to  be,  for  they  are  ready  at  all  times.'  ^ 
The  second  verse,  moreover,  courteously  takes  it  for 
granted,  that  the  Thessalonians  already  knew  what  was 
most  important  for  them  to  know  on  this  subject.  They 
knew  it  from  Paul's  own  teaching,  and  that  confirmed, 
as  it  no  doubt  had  been,   by  the  voice  of  prophecy 

'  Xpovi^v — Kaipo)v.  ^  Eccl.  3:1.  ^  Gal.  4:  4. 

*  Acts  17  :  31.     Compare  1  Tim.  6  :  15,  Kaipotg  ISioig. 
*  Trept.  ®  ypd(peaOai,  it  be  icritten. 

'  '  Qui  vigilant,  his  non  opus  est  dici,  quando  futura  sit  hora,  nam 
semper  parati  sunt.' 

18 


274  LECTURES   ON  [LECT.  XIX. 

among  themselves.  Of  all  these  instructions  the  sub- 
stance is  here  again  repeated  for  their  greater  establish- 
ment and  consolation, 

'  For  yourselves  hnow  perfectly,  that  the  day  of  the 
Lord  so  Cometh  as  a  thief  in  the  night.  For  when  they 
shall  say  Peace  and  safety,  then  sudden  destruction  cometh 
upon  them,  as  travail  upon  a  woman  ivith  child;  and 
they  shall  not  escape.^ 

There  is  much  significance  in  the  designation  so  com- 
mon in  Scripture,  '  the  day  of  the  LordJ  Now  it  is  man's 
day^ — the  day  of  man's  ambition — man's  pleasures — 
man's  judging — man's  glory  ;  and  '  God  is  not  in  all  his 
thoughts.'^  How  great  the  change  from  this  to  '  the  day 
of  the  Lord\'  Then  '  the  lofty  looks  of  man  shall  be 
humbled,  and  the  haughtiness  of  men  shall  be  bowed 
down  ;  and  the  Lord  alone  shall  be  exalted  in  that  day.'  ^ 

But  observe  how  it  is,  and  when  it  is,  that  the  tran- 
sition is  effected  from  what  may  be  called  the  human 
era  to  the  Divine.  There  is,  indeed,  no  determination 
here  of  the  precise  date.  '  Of  that  day  and  that  hour 
knoweth  no  man,  no,  not  the  angels  which  are  in  heaven, 
neither  the  Son,  but  the  Father.'*  Such  was  our  Lord's 
solemn  testimony  before  His  death.  And  in  like  manner, 
after  His  resurrection.  He  still  repressed  an  over-curious 
inquisition  into  '  the  secret  things'  which  belong  to  God. 
'  It  is  not,'  said  He  to  the  assembled  disciples,  '  it  is  not 
for  you  to  know  the   times  or  the  seasons,  which  the 

'  See  1  Cor.  4  :  3  (Greek).   ^  Ps.  10 :  4.  *  Is.  2:11.  "  Mark  13  :  32. 


CH.  5:1-5.]  FIRST     THESSALOJ^IANS.  275 

Father  hath  put  in  His  own  power.' ^  It  accords,  there- 
fore, witli  the  analogy  of  Scripture,  that  in  the  present 
instance  also  we  are  furnished  merely  with  certain  gen- 
eral signs  and  characteristics  of  the  approach  of  the 
consummation,  and  chiefly  as  these  are  connected  with 
the  moral  tone  of  human  society  at  the  time. 

In  the  first  place,  you  will  notice  the  stealthiness  of 
that  approach  :  '  The  day  of  the  Lord  so  cometh  as  a  thief 
in  the  night.-  It  is  always  thus  spoken  of  in  Scripture, 
as  a  surprise  and  sudden  catastrophe.  It  is  compared 
to  the  breaking  forth  of  the  deluge — to  the  rain  of  fire 
on  Sodom  and  Gomorrah— to  the  unannounced  return 
of  a  householder  to  his  servants — to  a  cry  at  midnight — 
to  the  falling  of  a  snare  on  the  unwary  bird — to  the 
lightning's  flash. "'  But  the  image  most  frequently  em- 
ployed is  the  one  before  us — the  coming  of  a  thief  in  the 
night, ^  unheralded,  unlooked  for,  unthought  of,  '  at  the 
time  '  when  deep  sleep  falleth  on  men.'* 

This  favourite  illustration,  moreover,  like  most  of  the 
others,  represents  to  us,  not  merely  the  secrecy  and  un- 
expectedness, but  the  hostile  aspect  also  of  our  Lord's 
future  advent  to  the  unbelieving  and  unprepared.  All 
too  plainly  it  suggests  what  an  unwelcome  alarm  the 
event  will  be  to  all  such.  '  The  thief  cometh  not,  but 
for  to  steal,  and  to  kill,  and  to  destroy.'^ 

'  Deut.  29:  29;  Acts  1:  7. 
'  Luke  17  :  24-30,  oO  ;  21  :  35  ;  Matt.  25  ;  6. 
"  Matt.  24:  42-44;  Mark  13:  34,  35;  Luke  12:  39;   2  P.t.  3:  10  ; 
Rev.  3  :  3  ;  IG  :  J  5.  *  Job.  4  :  13.  *  John  10  :  J  0. 


276  LECTURES    ON  [LECT.  XIX. 

Both  these  conclusions — as  to  the  suddenness  and  the 
terribleness  of  this  coming — receive  a  strong  confirma- 
tion from  what  is  said  in  the  tliird  verse  of  the  condition 
and  the  fate  of  the  ungodly. 

Mark  their  security :  '  For  when  they  shall  saif — or, 
when  they  are  saying^ — '  Peace  and  safety ;^ — prosperity 
at  home,  and  no  danger  from  abroad — peace  and  safety, 
not  in  the  love  and  service  of  the  Lord,  nor  in  the 
might  and  glory  of  His  presence,  but  in  separation  from 
Him,  in  the  persuasion  that '  the  promise  of  His  coming'  ^ 
is  a  fable,  or  has  been  long  since  forgotten,  and  in  the 
unrestrained  pursuit  and  enjoyment  of  the  world.  Such, 
my  hearers,  according  to  the  repeated  testimony  of 
Scripture — even  such,  alas,  will  be  the  spirit  of  Christen- 
dom itself  on  the  very  eve  of  her  Lord's  return  ;  a  spirit 
of  fleshly  vanity,  of  intense  secularity,  and  lawless  vio- 
lence, such  as  rioted  in  the  days  before  the  flood,  and 
before  the  descent  of  the  fiery  vengeance  on  the  cities 
of  the  plain.  jSTor  will  it  at  all  relieve  the  horror  of  the 
last  dread  counterpart  to  those  evil  times,  that  the  ex- 
cesses and  pollutions  of  the  period  referred  to  may  yet 
seek  to  disguise  themselves  beneath  some  flims}^  '  form 
of  godliness.'^  Faith  having  well  nigh  disappeared  from 
the  earth, ^  and  '  the  love  of  most^  having  waxed  cold,' 
there  will  still  remain  many  traces  and  memorials  of  the 
wonders  wrought  by  these  heavenly  principles  in  the 

'  brav  Aeywatv.    The  yap  is  now  commonly  omitted.  ■'  2  Pet.  3  :  4. 
^  2  Tim.  3:5.         *  Luke  18:8.         '  Alatt.  24 ;  12,  rCiv  ttoAAwv. 


CH.  5:1-5.]  FIRST     THESSALONIANS.  277 

past  ages,  and  along  with  them,  as  we  can  well  conceive, 
some  ghastly  mimicry  of  the  principles  themselves.  And 
all  the  while,  in  the  vain  presumption  of  the  carnal  mind, 
and  in  bold  defiance  of  every  Divine  warning,  men  will 
be  saying  in  their  own  hearts,  and  one  to  another,  in 
all  places  of  social  intercourse  and  public  resort :  ^  Peace 
and  safety!  Since  the  fathers  fell  asleep,  all  things 
continue  as  they  were  from  the  beginning  of  the  crea- 
tion. To-morrow  shall  be  as  this  day,  and  much  more 
abundant.  We  shall  have  peace,  though  we  walk  in 
the  imagination  of  our  hearts,  to  add  drunkenness  to 
thirst.'^ 

It  may  be  remarked  here,  that  the  whole  of  this 
description  might  seem  to  be  at  variance  with  our  Lord's 
great  prophecy  regarding  the  same  general  topic.  As 
that  discourse  is  recorded  in  the  21st  chapter  of  Luke's 
Gospel,  the  appearance  of  the  Son  of  man  is  to  be  im- 
mediately preceded  by  '  signs  in  the  sun,  and  in  the 
moon,  and  in  the  stars  ;  and  upon  the  earth  distress  of 
nations,  with  perplexity  ;  the  sea  and  the  waves  roaring  ; 
men's  hearts  failing  them  for  fear,  and  for  looking  after 
those  things  which  are  coming  on  the  earth,'  The  diffi- 
culty, however,  may  be  obviated  by  considering  these 
commotions  as  the  first  breaking  up  of  the  previous 
portentous  calm  ;  —  as  the  first  labour-pangs  ;  —  the 
morning  agitation,  so  to  speak,  of  the  mists  of  darkness, 
just  before  the  sunrising.     Nay,  in  the  midst  even  of  all 

•  2  Pet.  3:4;  Is.  56 :  12 ;  Deut.  29  :  19. 


278  LECTURES    ON  [LECT.  XIX. 

these  mustering  omens  of  wrath,  the  wicked  in  their 
infatuation  may  vainly  strive  with  the  old  word  of  cheer, 
'  Peace  and  safety,''  to  hush  their  own  startled  fears. 

And  now,  brethren,  behold  the  issue  of  all  this  confi- 
dent. Godless  boasting !  '  Then' — at  the  very  moment 
of  the  utterance  of  the  impious  self-congratulation  ; 
theri — '  sudden  destruction  cometh  upon  them.'  Long  and 
often  had  they  been  forewarned  of  it,  the  merciful  God, 
'  not  willing  that  any  should  perish,  but  that  all  should 
come  to  repentance,'^  still  sparing  them,  and  still  delay- 
ing His  strange  work  of  judgment.  And  still  the  only 
use,  to  which  they  put  '  the  riches  of  God's  goodness 
and  forbearance  and  longsuffering,'  was  to  '  treasure  up 
unto  themselves  wrath  against  the  day  of  wrath  and 
revelation  of  the  righteous  judgment  of  God.'  ^ 

Thus  it  has  ever  been.  '  Because  sentence  against 
an  evil  work  is  not  executed  speedily,  therefore  the 
heart  of  the  sons  of  men  is  fully  set  in  them  to  do  evil ;'  ^ 
until  the  pent-up  vengeance,  now  deeper  and  fiercer 
for  the  long  restraint,  bursts  forth  '  suddenly  at  an 
instant,'  *  And  then  the  mystery  of  Providence  is  solved, 
and  the  righteous  cry  :  '  Surely  Thou  didst  set  them  in 
shppery  places  :  Thou  castedst  them  down  into  destruc- 
tion. How  are  they  brought  into  desolation,  as  in  a 
moment  1  They  are  utterly  consumed  with  terrors.' 
Thus  too  shall  it  be  in  earth's  last  and  sorest  trial    The 

'  2  Pet.  3:9.  '^  Rom.  2 :  4,  5.  '  Eccl.  8:11. 

'Is.  30:13.  ^  Ps.  73:  18,  19. 


CH.  5:1-5.]  FIRST     THESSALONIANS.  279 

plagues  of  the  apocalyptic  Babylon  shall  '  come  in  one 
day.'^  To  complete  the  figure  of  the  second  verse,  it 
shall  be  as  when  the  sfoodman  of  the  house  has  shut  to 

O 

the  doors,  and  fastened  every  bolt,  and,  happy  in  his 
security,  betakes  himself  to  sleep,  and  dreams  of  chil- 
dren and  friends,  of  peace  and  plenty,  and  '  much  goods 
laid  up  for  many  years.'  ^  In  a  moment  the  fair  vision 
vanishes,  and  he  wakes  only  in  time  to  feel  the  steel  of 
the  assassin  in  his  heart. 

By  means  of  another  comparison,  and  one  which  is 
also  very  frequently  employed  in  Scripture — '  even  as 
travail  upon  her  that  is  with  child'  ^ — the  Apostle  would 
confirm  all  that  he  has  just  asserted  respecting  the  uncer- 
tainty and  suddenness,  the  sharpness  and  violence,  of  the 
catastrophe,  but  with  the  additional  suggestion  of  its 
inevitableness.  And  so  he  immediately  adds  :  '  and  they 
shall  not  escape'' — they  shall  in  no  ivise*"  escape. 

In  contrast  with  this  doleful  picture  of  the  state  and 
prospects  of  the  ungodly,  we  are  next  called  to  note  the 
privileges,  preparation,  and  duty,  of  the  true  servants 
of  Christ;  vs.  4-11. 

'  But  ye,  brethren,  are  not  in  darkness ' — the  darkness 
of  nature — the  darkness  of  sin  and  ignorance  ;  of  igno- 
rance especially  in  regard  to  this  subject  of  the  coming 
of  the  day  of  the  Lord.  You  know  the  truth  of  it — the 
nearness   and  mighty  import   of  it ;   and   surely,  then, 

'  Rev.  18:  8.  "  Luke  12  :  19. 

^  u>anep  .  .  .  rrj  exovor].  *  ov  iii). 


280  LECTURES    ON  [LECT.  XIX. 

there  can  be  little  danger  '  that  that  day ' — or  simply, 
the  day  -^  whether  as  referring  to  the  day  already  men- 
tioned, or  as  denoting  generally  the  time  of  hght  and 
joy,  in  opposition  to  the  darkness  of  the  present  state  ; 
that  the  day — '  shoidd  overtake  you  as  a  thief. ''  To  you, 
at  least,  it  will  be  no  surprise,  but  only  what  you  have 
been  looking  for.  And  as  to  you  it  brings  no  danger,  so 
neither  can  it  occasion  any  alarm.  On  the  contrary,  it 
is  on  all  accounts  most  desirable,  as  the  season  of  your 
enlargement  and  triumph.  Terrible  as  it  wall  be  to  the 
impenitent,  you  have  been  brought  into  the  most  peace- 
ful, gracious  relation  to  it.  '  For  ye  are  all '  ^ — (such  is 
the  reading  now  on  good  grounds  preferred)— ^or  all  ye; 
all  of  you  by  profession  ;  all  of  you  in  the  judgment  of 
Christian  charity — '  are  sons  of  light,  and  sons  of  day  J  * 
Ye  are  the  children  of  God,  and  '  God  is  light.'  '  Ye  were 
sometime  darkness,  but  now  are  ye  light  in  the  Lord.' 
In  the  hour  of  your  regeneration,  God  '  called  you  out 
of  darkness  into  His  marvellous  light ; '  and,  not  only  did 
you  '  in  His  light  see  light,' — light  on  your  present  duties 
and  future  prospects, — but  the  light  was  your  life,  first 
quickening,  and  then  guiding  and  comforting,  while 
itself  '  shining  more  and  more  unto  the  perfect  day.'  ^ 
For  what  is  that  coming  day,  but  the  full  effulgence  of 
the  dawn  wherein  ye  now  rejoice  ? 

The  duties  resulting  from  this  state  of  privilege  and 

-  T]  rifMepa.         ^  Travreg  yap  vfietg.         '  viol  (porog  .  .  .  viol  rjfiepag. 
*  1  John  1:5;  Eph.  5 :  8 ;  1  Pet.  2 : 9 ;  Ps.  36 :  9 ;  Prov.  4  :  18. 


CH.  5:1-5.]  FIRST     THESSALONIANS.  281 

hope,  into  which  the  Church  has  been  introduced,  will 
fall  to  be  considered  in  our  next  Lecture. 

At  present,  you  may  from  what  has  been  said  learn, 

1.  In  the  first  place,  that  a  spirit  of  habitual  indiffer- 
ence and  unconcern  as  to  the  coming  of  the  day  of  the 
Lord  is  very  far  from  being  a  proof  of  Christian  wisdom. 
The  topic,  it  is  evident,  was  full  of  interest  in  the  apos- 
tolic age.  And  it  is  not  easy  to  see  how  tlie  grounds 
of  that  interest  can  have  been  impaired  by  the  lapse  of 
eighteen  centuries.  Most  true  it  is,  however,  that 
scarcely  any  other  topic  in  the  whole  range  of  Biblical 
inquiry  is  so  distasteful  to  some  of  the  present  leaders 
of  the  religious  world. 

2.  Secondly,  if  the  approach  of  this  day  is  fitly  com- 
pared to  that  of  a  thief  in  the  night,  stealing  upon  us  we 
know  not  when,  '  at  even,  or  at  midnight,  or  at  the 
cock-crowing,  or  in  the  morning,'^  does  not  this  at  least 
exclude  any  certain  knowledge  on  our  part  of  the  inter- 
vention of  a  thousand  years  of  gospel  triumph  before 
its  arrival  ? 

3.  In  the  third  place,  you  may  well  be  on  your  guard 
against  the  fascination  of  the  siren  lullaby — '  Peace  and 
mfetij  r — with  which  in  our  day  so  many  of  Christ's 
ministers  unite  with  the  prophets  of  infidelity  in  be- 
guiling and  stupefying  the  souls  of  men.  We  are  all 
of  us  old  enough  to  remember  more  than  one  occasion, 

*  Mark  13:  35. 


282  LECTURES    ON  [LECT.  XIX. 

when  that  pleasant  strain  swelled  out  into  a  world's 
anthem,  in  which  both  sides  of  the  Atlantic  bore  their 
emulous  parts.  As  when  the  present  Pope  ascended 
the  throne,  and  seemed  disposed  to  lead  the  way  in  the 
march  of  social  and  political  reform  ;  what  a  pledge  of 
progress  was  that !  what  a  discouragement  and  rebuke 
to  the  old  Protestant  fanaticism  !  Or  rather,  how  did 
the  Protestant  and  Evangelical  champions  themselves 
summon  before  them  the  delighted  multitudes,  to  hear 
them  declaim  on  this  newest  wonder  of  the  wonderful 
nineteenth  century!  The  chorus  rose,  indeed,  very 
high,  and  it  was  also  of  very  short  duration.  Then 
came  the  era  of  Crystal  Palaces,  and  universal,  inter- 
national fraternity  and  cooperation.  Now  at  last  wars 
were  to  cease  to  the  ends  of  the  earth.  Swords  were 
to  be  beaten  into  ploughshares,  and  spears  into  pi-uning- 
hooks,^  excepting  such  few  specimens  as  it  might  be 
interesting  to  future  happy  generations  to  have  pre- 
served in  antiquarian  museums,  as  memorials  of  the 
crimes  and  follies  of  the  past.  Thus  again  we  '  rejoiced 
in  our  boastings.'  ^  The  Crimean  uproar  came  in,  no 
doubt,  as  a  somewhat  too  harsh  discord  in  the  general 
harmony.  But  it  was  soon  over  ;  and  once  more  we 
took  to  tuning  our  instruments,  with  Atlantic  cables  for 
our  strings.  Ah,  dear  friends,  and  what  sight  is  that 
which  at  this  moment^  arrests  every  hand,  and  draws 
all  eyes  towards  itself?  Behold,  across  the  billowy 
main,  all  Europe — baptized  Europe — itself  heaving  and 

•  Ps.  46  :  9 ;  Is.  2:4.  ^  James  4  :  IG.  ^  March  27,  1859. 


CH.5:l-5.]  FIRST     T  H  ESS  AL  ONI  AN  S .  283 

smoking  as  one  volcano !  Yet  even  so,  you  will  find 
very  many,  and  among  them  not  a  few  Christian  teach- 
ers, who,  in  the  presence  of  such  a  spectacle,  can  still 
take  comfort  in  some  poor  theory  or  fancy  of  theirs, 
about  the  fragments  of  these  exploded  thrones  coming 
gently  down  again  in  the  shape  of  peaceful,  well-ordered 
republican  commonwealths.  Who  dares  so  much  as  to 
hint  that  the  lurid  horror,  Vv^hich  now  glares  upon  the 
nations,  may  possibly  be  '  but  the  beginning  of  sorrows'  ^ 
— 'the  sign  of  vv^rath  awak'd'^ — ^the  striking  of  'the 
hour  of  temptation,  which  shall  come  upon  all  the  world, 
to  try  them  that  dwell  upon  the  earth'  ^ — the  immediate 
precursor  of  the  Son  of  man  ?  And  yet,  my  hearers, 
for  aught  that  any  man  knows,  this,  and  nothing  else, 
may  be  its  true  character.  We  have  learned  at  any 
rate,  that  the  prevalence  of  a  spirit  of  levity,  woiidli- 
uess,  and  a  profane  security,  is  no  evidence  whatever 
to  the  contrary,  but  the  reverse. 

Let  us,  then,  in  all  our  speculations  and  discourses  on 
human  affairs  and  national  prospects,  seek  to  save  our- 
selves from  that  fearful  rebuke  of  God  :  '  Because,  even 
because  they  have  seduced  my  people,  saying,  Peace  ; 
and  there  was  no  peace  ;  and  one  built  up  a  wall,  and,  lo, 
others  daubed  it  with  untempered  mortar  :  say  unto  them 
which  daub  it  with  untempered  mortar,  that  it  shall  fall : 
there  shall  be  an  overflowing  shower  ;  and  ye,  0  great 
hailstones,  shall  fall ;  and  a  stormy  wind  shall  rend  it. 
Lo,  when   the  wall  is  fallen,  shall  it  not  be  said  unto 

>  Matt.  24 :  8.       '  Milton,  Par.  Lost,  vi.  58,  59.       '  Kev.  3 :  10. 


284  LECTURES   ON  [LECT.  XIX. 

you,  Where  is  the  daubing  wherewith  ye  have  daubed 
it  ?  Therefore  thus  saith  the  Lord  God  ;  I  will  even 
rend  it  with  a  stormy  wind  in  my  fury  ;  and  there  shall 
be  an  overflowing  shower  in  mine  anger,  and  great  hail- 
stones in  my  fury  to  consume  it.  So  will  I  break  down 
the  wall  that  ye  have  daubed  with  untempered  mortar, 
and  bring  it  down  to  the  ground,  so  that  the  foundation 
thereof  shall  be  discovered,  and  it  shall  foil,  and  ye  shall 
be  consumed  in  the  midst  thereof :  and  ye  shall  know 
that  I  am  the  Lord.  Thus  will  I  accomplish  my  wrath 
upon  the  wall,  and  upon  them  that  have  daubed  it  with 
untempered  mortar,  and  will  say  unto  you.  The  wall  is 
no  more,  neither  they  that  daubed  it ;  to  wit,  the 
prophets  of  Israel  which  prophesy  concerning  Jerusa- 
lem, and  which  see  visions  of  peace  for  her,  and  there 
is  no  peace,  saith  the  Lord  God.'^ 

4.  And  need  I,  in  conclusion,  remind  you,  my 
hearers,  that  what  is  true  of  a  Christless  Christendom 
is  no  less  true  of  a  Christless  soul?  How  many  of 
you,  may  it  not  be  feared,  are  daily  singing  this  same 
song,  '  Peace  and  safety  ! — pleasant  homes — prosperous 
business — larger  barns — growing  reputation— thicken- 
ing honours — Soul,  take  thine  ease  !  ^  Peace,  peace  !' 
But  is  it  so  ?  '  There  is  no  peace,  saith  my  God,  to  the 
wicked.'^  And  what,  in  the  sight  of  God,  is  z/owr char- 
acter at  this  moment  ?  Wholly  given  up,  in  the  bent 
of  your  affections  and  desires,  and  in  every  effort  and 

'  Ezek.  13:10,  16.  '  Luke  12  :  19.  '  Is.  57 :  21. 


CH.5:l-5.]  FIRST     T  HE  S  SALON  IAN  S .  285 

pursuit  of  life,  to  the  service  of  the  idols  of  the  natural 
man — '  the  lust  of  the  flesh,  and  the  lust  of  the  eyes,  and 
the  pride  of  life.' ^  For  many  years  you  have  wandered 
round  about,  and  all  over,  Calvary  ;  but  you  have  there 
seen  no  sight — heard  no  sound — that  could  bow  you 
down  in  hutniliation,  and  confession,  and  tears  of  peni- 
tence and  joy.  Often  have  you  gazed,  perhaps  with 
something  of  a  curious  interest,  into  the  '  fountain 
opened  for  sin  and  for  uncleanness  ;'  ^  but  3^ou  have  never 
once  washed  therein.  Again,  and  again,  and  again, 
5^ou  have  looked  toward  mercy's  open  door  ;  but  you 
have  never  entered.  You  may  have  even  loved — you 
may  still  love — to  hear  of  the  Saviour  ;  but  you  know 
that  you  have  not  come  to  Him.  You  do  not  profess 
to  be  reconciled  to  God.  You  are  yet  in  your  sins. 
Then  surely,  dear  friends,  there  can  at  least  be  no  '  safety' 
in  a  '  peace '  which  any  sickness  or  accident,  to  say 
nothing  of  the  coming  of  the  day  of  the  Lord,  may  at 
any  time  dissolve  for  ever  into  the  restlessness  and  storms 
of  an  undone  eternity.  And  how  shall  you  then  escape? 
In  the  name  of  Jesus  Christ  of  Nazareth,  I  call  upon 
you  individually  once  more  to  burst  the  spell  of  this  fa- 
tal lethargy.  Go  not  up  iiito  your  bed  this  night — give 
not  sleep  to  your  eyes,  or  slumber  to  your  eyelids — 
till  you  have  prostrated  yourself  at  His  blessed  feet,  say- 
ing, '  Lord,  save  me  ;  I  perish.'  ^  There  lie — let  Him  not 
go — till  His  own  hand  lift  thee  up,  and  He  shall  breathe 
upon  thee,  and  say:  'Peace — my  peace — be  unto  thee  !' 

'lJohn2:16.  'Zech.  13:1.  =«  Matt.  8  :  25. 


LECTURE    XX. 

I.  TuEss.  5  :5-ll. — 'We  are  not  of  the  night,  nor  of  darkness. 
Therefore  let  us  not  sleep,  as  do  others ;  but  let  us  watch  and  be 
sober.  For  they  that  sleep,  sleep  in  the  night ;  and  they  that 
be  drunken,  are  drunken  in  the  night.  But  let  us,  who  are  of 
the  day,  be  sober,  putting  on  the  breastplate  of  faith  and  love ; 
and  for  an  helmet,  the  hope  of  salvation. 

The  first  half  of  the  fifth  verse  belongs  to  the  jireced- 
ing  context,  the  second  rather  to  wliat  follows,  being  a 
resumption  of  the  figure,  which  had  just  been  employed 
for  the  illustration  of  the  Christian  privilege  of  the 
Thessalonians,  and  which  is  now  again  made  use  of, 
both  negatively  and  positively,  for  the  enforcement  of 
the  duty  incumbent  on  all  who  share  in  the  same  high 
and  holy  distinction. 

'We  are  not  of  night ^  nor  of  darhness;-  that  is, 
either,  according  to  the  construction  of  the  previous 
clause,  we  are  not  sons  of  night,  nor  of  darkness;  or  sim- 
ply, we  do  not  belong  to  7iight  or  darkness ;  that  is  not 
the  element  in  which  we  live,  nor  the  sphere  of  our 
activity.     '  Therefore,^  adds  the  Apostle,  or  so  then'^ — a 

'  Without  the  article.  ■■*  apa  ovv. 


CH.5:5-n.]  FIRST     T  HE  S  S  AL  0  NI  AN  S  .  28*7 

favourite  phrase  of  his,  indicating  a  prompt  and  inevi- 
table inference  ;  so  then — '  let  us  not  sleep  as  do  others^ — 
even  as  the  others^  whose  affinities  and  suj^posed  inter- 
ests he  in  that  dismal  region. 

Observe,  then,  that  the  others  do  sleep.  This  is  the 
common  condition  of  all  worldly  men.  However  wide 
awake  they  fancy  themselves  to  be,  however  knowing 
and  sagacious,  they  are  really,  as  to  all  highest  things — 
things  of  the  soul,  of  eternity,  of  God — in  a  state  of 
slumber  ;  of  habitual,  deep,  lethargic  sleep.  They  have 
forgotten  whence  they  are  fallen — whatever  is  most  in- 
teresting in  the  history  of  the  race — the  origin  and 
destination  of  man,  as  made  in  the  Divine  image  and 
for  the  Divine  glory.  They  are  alike  insensible  to  the 
obligation  of  present  duty,  and  secure  as  to  the  ap- 
proach of  danger.  Meanwhile  they  are  possessed  with 
the  strangest  misconceptions  of  the  true  nature,  and 
relations,  and  comparative  value  of  things  ;  and  the 
fantastic  absurdity  of  their  notions  and  estimates  they 
can  neither  detect  nor  correct.  With  what  difficulty 
also  are  they  aroused  to  any  perception  of  the  real 
state  of  the  cfise  !  How  prone  are  they  to  quarrel  with 
their  disturbers,  even  with  heaven's  own  holy  light ! 
And  when  the  startling  call  passes,  or  the  hand  of  a 
severe  providence  is  removed,  how  readily  do  they  sink 
down  again  into  'yet  a  little  sleep,  a  little  slumber,  a 
little  folding  of  the  hands  to  sleep  !'^  And  all  this, 
while  eternal  judgment  is  hasting  on,  and  the  Judge 

'  wr  Kal  oi  XoLTToi.     See  ch.  4:  13.  ^  Prov.  6  :  10. 


288  LECTURES    ON  [LECT.  XX. 

Himself  may  be  even  at  the  door.  Such  is  the  perilous 
position,  and  such  are  the  fatal  tendencies,  of  the  natural 
man.^ 

To  this  spiritual  lethargy  it  is,  that  Paul  here  op- 
poses a  gracious  vigilance  and  sobriety,  as  what  ought 
to  characterize  the  children  of  the  light  and  of  the  day. 

'  But  let  us  loatch  ' — because  of  the  solemn  prospects 
before  us,  and  as  '  knowing  perfectly  that  the  day  of 
the  Lord  so  cometh  as  a  thief  in  the  night.'  '  Let  us 
watclV ;  because  on  every  side  there  are  many  dangers, 
many  snares,  many  watchful  foes.  And  hence  the  fre- 
quency and  urgency  witli  which  this  duty  of  an  unre- 
mitting vigilance  is  pressed  upon  the  Church  by  our 
Lord  and  His  Apostles.  '  What  I  say  unto  you,  I  say 
unto  all,  Watch.' ^  And  it  is  still  the  same  voice,  which 
through  the  thick  mists  of  spiritual  delusion,  that  over- 
spread the  earth  under  the  sixth  vial,  again  whispers 
in  the  wakeful  ear  of  faith  :  '  Behold,  I  come  as  a  thief. 
Blessed  is  he  that  watcheth.'^ 

'  And  he  sober:  Let  us  abstain  from--  the  exciting, 
stupefying  cup  of  worldly  indulgence  ;  and  see  that  we 
pervert  not  even  the  lawful  use  of  things  seen  and  tem- 
poral to  an  unlawful  and  injurious  abuse.  Let  us  be 
moderate,  temperate,  restrained,  in  all  the  plans  and 
pursuits,  the  triumphs  and  sorrows,  of  the  present  fleet- 

'  See  John  Howe's  Sermon  on  this  text. 
mark  13:37.  ^  Rev.  10:15. 


CH.  5:5-8.]  FIRST     THESSALONIANS.  289 

ing  life.  Let  us  be  sober,  that  we  may  watch.  Let  us 
watch — watch  and  pray — -watch  unto  prayer,  that  we 
may  be  enabled  to  maintain  this  excellent  spirit  ol' 
Christian  calmness  and  sobriety.  '  Be  sober,  be  vigi- 
lant.'^ 

And  it  is  farther  to  be  noted,  that,  as  these  tw() 
duties  are  thus  frequently  mentioned  together  as  hav- 
ing a  strong  mutual  sympathy,  so  are  they  likewise 
commonly  introduced,  as  here,  in  immediate  reference 
to  the  coming  of  the  Lord.  -  Now  the  idea  of  most 
undoubtedly  is,  that  these  and  other  Christian  graces 
can  be  more  effectually  promoted  by  substituting  for 
the  day  of  Christ's  coming  the  day  of  the  disciple's 
death,  as  a  more  direct  and  influential  object  of  re- 
ligious expectation.  It  is  quite  enough  to  sa}'  that  He, 
who  best  knows  the  heart  of  man,  and  whose  will  is 
our  sanctification,  thinks  otherwise.  Else  why  is  it 
that  in  the  New  Testament  the  former  is  continually, 
and  the  latter  almost  never,  referred  to,  as  a  motive  to 
all  holy  living?  Surely  this  one  fact  may  be  regarded 
as  decisive  of  the  question,  even  though  we  were 
utterly  unable  to  assign  any  I'eason  for  the  fact  itself. 

But  it  well  deserves  to  be  considered,  in  the  first  place, 
that,  as  regards  the  Cj[uestion  of  precise  dates,  we  are 
really  as  much  in  the  dark  in  the  one  case  as  in  the  other, 
no  man  living,  as  I  believe,  being  able  to  prove  from 

'  I   Tet.  5  :  8. 
*  Compare  Matt.  24  :  42,  &c. ;  Luke  21  :  34-36;   Rom.  13  :  11-13  ; 
Phil.  4:5;  Tit.  2  :  11-13 ;  1  Pet.  1  :  13. 

19 


290  LECTURES    ON  [LECT.  XX. 

Scripture,  that  he  shall  '  see  death  '  ^  before  the  Lord 
returns.  So  that,  even  in  the  mere  element  of  uncer- 
tainty as  to  the  time  of  occurrence,  the  one  is  no  less 
adapted  than  the  other  to  quicken  and  maintain  a 
spirit  of  watchfulness. 

And  then  in  every  other  respect  the  difference  be- 
tween the  two,  great  as  it  is,  is  wholl}^  to  the  advantage 
of  what  may  be  called  the  New  Testament  motive.  In 
itself  death  is  no  joyful  event  even  to  the  Christian.  It 
is  a  humbling  memorial  of  our  sin  and  ruin.  It  is  sepa- 
ration from  family  and  friends — the  sudden  and  utter 
quenching  of  all  present  social  interests — mysterious 
darkness  and  silence  and  loneliness — yea,  the  destruc- 
tion of  our  very  constitution  as  human  beings. 

Far  otherwise  is  it  with  the  coming  of  the  day  of 
the  Lord.  To  that  we  can  look  forward,  not  as  a  sad 
necessity,  but  as  a  '  blessed  hope '  ^ — as  a  time,  not  of 
cheerless  isolation,  but  of  glad  reunion  of  all  the  sons 
of  Grod — lifting  at  last  our  perfected  nature,  now  for 
ever  redeemed  from  its  defilement  and  weakness  and 
dishonour,  into  a  participation  of  the  Divine  rest,  and 
of  the  joy  of  the  Lord.  For  a  morning  so  bright  and 
glorious,  as  that  of  the  resurrection,  what  child  of  light 
and  of  day,  however  wearied  and  faint  in  his  mind, 
would  not  wilhngly  watch  ? 

The  seventh  verse  confirms  the  argument  for  watch- 
fulness and  sobriety  by  analogies  drawn  from  the  sphere 

'  Heb.  11:5.  '  Tit.  2:  13. 


CH.  5:5-8.]  FIRST     THESSALONIANS.  291 

of  natural  life.  '  For  they  that  sleep,  sleep  hy  night.'' '^ 
The  season  of  darkness  is  also,  and  indeed  for  that  very 
reason,  the  season  of  slumber.  And  so,  wliile  spiritual 
night  draws  its  curtains  round  the  soul,  what  else  is  to 
be  expected  from  it  but  that  it  sleep — sleep  through  all 
life's  agitations,  beneath  the  thunders  of  Sinai,  and  the 
pleadings  of  mercy  from  the  cross  ? 

'  And  they  that  are  drunken,  are  drunk  hy  night'  ^ — as 
being  likewise  the  favourite  time  for  indulgence  in  the 
grosser  immoralities.  The  decency  of  heathenism 
itself  shrank  from  a  man  intoxicated  in  the  dajdight. 
To  this  general  sense  of  decorum  Peter  alluded,  when 
vindicating  the  wonder  of  Pentecost  from  a  blasphemous 
interpretation.  '  These  are  not  drunken,  as  ye  suppose, 
seeing  it  is  but  the  third  hour  of  the  day.'  And  in  his 
Second  Epistle  the  same  Apostle  mentions  it,  as  one  of 
the  most  frightful  featiu'es  of  a  great  future  apostasy 
there  described,  that  men  shall  '  count  it  pleasure  to 
riot  in  the  daytijne.'^  For  ordinarily,  and  wherever 
the  sense  of  shame  has  not  been  quite  extinguished, 
'  they  that  are  drunken,  are  drunk  by  night.'  Drunk- 
enness and  darkness  are  congenial. 

And  just  so  it  is  with  unregenerate  man  at  his  best 
estate.  He  is  intoxicated  with  the  things  of  this  present 
world,  and  that  because  not  only  of  the  wickedness, 
but  of  '  the    ignorance   that   is    in    him.'  *     He   knows 

'  VVKTOq. 

^  fiedvaKOfjievoi  vvKrog  [ledvovoiv.  The  difference,  however,  seems 
to  be  merely  one  of  form. 

'  Acts  2:15;  2  Pet.  2  :  13.  ■*  Eph.  4  :  18. 


292  LECTURES    ON  [LECT.  XX. 

nothing  better  ; — nothing  better  than  to  '  eat,  drink, 
and  be  merry," — 'to  lay  up  for  himself  treasures  upon 
earth  '  ^ — scale  the  heights  of  earthly  authority,  fame, 
and  influence — explore  all  realms  of  science  and  taste — 
and  thus  in  one  way  or  another  gratify  the  faculties 
and  propensities  of  an  unsanctified  nature.  Whatever 
semblance  or  energ}^  of  life,  accordingly,  is  visible 
throughout  this  vast  dormitory  of  souls,  is  manifested 
only  in  the  pursuit  or  enjoyment  of  what  Scripture  calls 
'earthly  things,'  and  'unfruitful  works  of  darkness.''^ 
With  these  things,  it  is  here  implied,  '  the  man  of  the 
world,  who  has  his  portion  in  this  life/ ^  is  drunken  ; 
and  this  because  it  is  still  night  with  him.  He  knows 
not  God,  nor  the  things  of  God,  How,  then,  can  he 
love  them,  or  busy  himself  about  them?  Temporal 
good,  on  the  contrary,  being  all  that  he  has  any  ex- 
perience or  practical  sense  of,  it  is  not  strange  or  un- 
natural that  he  should  plunge  into  it,  or  strain  after  it, 
any  more  than  we  need  wonder  at  the  insane  clamours 
of  the  sons  of  Belial,  when  '  flown  with  insolence  and 
wine,'^  they  wander  forth  into  our  darkened  streets. 

But  how  unnatural  were  all  this  in  the  case  of  a 
soul  to  which  Christ  has  given  light — '  in  whose  heart 
God,  who  commanded  the  light  to  shine  out  of  darkness, 
hath  shined,  to  give  the  light  of  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ '!  **     And  there- 

'Luke  12:  19.  '  Matt.  G  :  10. 

'  Phil.  3  :  19  ;  Eph.  5:11.  "  Ps.  17  :  14. 

'  Milton.  ^  Epii.  5  :   U  ;  2  Cor.  4  :  G. 


CH.  5:5-8.]  FIRST     THESSALONIANS.  293 

fore  in  the  eighth  verse  the  Apostle  first  reiterates  his 
earnest  injunction  :  '  But  let  us,  who  are  of  the  day,  he 
sober  ;' — or,  more  literally,  But  we  being  of  day,  because 
\Ye  are  of  day,  and  belong  to  the  region  of  light — the 
spiritual  Goshen — the  element  of  a  free,  pure,  rational, 
joyous  aetivit}^ — but  we  being  of  day,  let  us  be  sober. ' 
Looking  out  from  thence,  we  behold  '  the  darkness 
covering  the  earth,  and  gross  darkness  the  people'^  — 
souls  immersed  in  shadows,  and  slumbering  there, 
struck  with  spiritual  paralysis,  or  staggering  about  in 
their  sleep,  drugged  and  drunken  with  the  pleasures  of 
sin  ;  while  on  every  hand  are  seen  also  through  the 
gloom  the  mighty  spirits,  that  '  rule  the  darkness  of 
this  world,'"  passing  busilj^  to  and  fro,  silently  wreath- 
ing the  chains  of  hell  in  ever  multiplying,  ever  tighten- 
ing coils  around  their  unconscious  but  willing  thralls. 

Xor  are  we  Christians  secure  from  their  assaults. 
As  we  too  once  wore  the  same  chains,  so  the  fragments 
of  them  cling  to  us  .still.  For  our  partial  escape  from 
his  dreadful  t3a-anny,  Satan  owes  us  a  bitter  grudge. 
And  that  is  another  reason  why  we,  being  of  day, 
should  be  sober — sober  in  our  estimate  of  our  own 
strength,  as  well  as  of  those  things  we  once  prized  so 
highly. 

The  Apostle  now  goes  on  to  illustrate,  though  under 
a  different  figure,  the  dependence  of  this  spirit  of 
sobriety — moderalion — temperance    in    all    things — on 

'  rjfielg  6e  rjfjepac  uvrec,  vijcpuiitv.        '  Is.  GO  :  2.       ''  Epli.  0  :   12. 


294  LECTURES    ON  [LECT.  XX. 

the  habitual  contemplation  of  the  truths,  objects  and 
glories  of  that  higher  sphere  of  life  and  light,  into 
which  we  have  been  introduced.  '  Let  us  he  sober, 
putting^ — or,  having  put — '  on^  the  breastplate  of  faith 
and  love,  and,  for  helmet,  the  hope  of  salvation.'' 

Christian  sobriety,  you  perceive,  has  no  affinity  wliat- 
ever  with  torpor  or  inactivity.  It  is  the  sobriety  of  a 
sentinel  at  his  post — of  a  soldier  on  the  battlefield. 
For  the  Christian  too  is  a  soldier,  and  '  as  a  good 
soldier'  must  'endure  hardness,'^  and  is  exposed  to 
continual  surprises  and  assaults.  He  '  goeth  not  a  war- 
fare,' however,  'at  his  own  charges,'^  nor  in  his  own 
strength.  The  Captain  of  salvation  furnishes  him  with 
armour  of  proof — the  very  same  that  He  Himself  was 
arrayed  in  when  He  went  forth  to  conflict  (Is.  59  :  IT) 
— a  Divine  panoply,  against  which  no  weapon  of  earth 
or  hell  shall  prosper.  Of  what  this  consists  the  Apostle 
gives  us  a  fuller  statement  in  the  sixth  chapter  of  his 
Epistle  to  the  Ephesians,  Here  he  mentions  only  the 
main  pieces  of  the  defensive  armour — the  breastplate 
and  the  helmet — those  needed  for  the  protection 
of  the  vital  parts,  the  heart  and  the  head.  The 
breastplate  is  faith  and  love  ;  the  helmet  is  the  hope 
of  salvation.  And  it  would  not  be  difficult  to 
show,  that,  while  this  enumeration  is  less  detailed  than 
that  in  Ephesians,  and  the   expression  also  somewhat 

^  ivdvadfievoc.  The  Christian's  subri(.'ty  is  the  result,  not  the  cause, 
of  his  gracious  endowment. 

^2  Tim.  2:3.  M  Cor.  9  :  7. 


CH.  5:5-8.]  FIRST     THESSALONIANS.  295 

variant,  the  one  description  is  really  equivalent  to  the 
other. 

Thus  the  breastplate,  or  cuirass,  or  coat  of  mail,  that 
covers  the  entire  person,  behind  as  well  as  before,  from 
the  neck  to  the  middle,  is  there  said  to  be  righteous- 
ness ;  here,  faith  and  love.  But  then  the  righteous- 
ness intended  is  no  other  than  that  in  which  Paul  so 
often  glories  as  the  righteousness  of  faith — the  right- 
eousness of  the  Lord  Jesus  Christ  Himself  made  ours 
through  faith.  That  righteousness,  dear  friends,  and 
none  other,  is  our  sure  and  impregnable  breastplate. 
As  '  the  coat'  the  Saviour  wore  '  was  without  seam, 
woven  from  the  top  throughout,'^  so  in  this  Divine  har- 
ness, with  which  His  followers  are  clad,  is  neither  joint 
nor  flaw,  through  which  Satan's  fiery  darts  or  the 
lightnings  of  the  law  shall  ever  find  an  entrance.  And 
again  I  remind  you,  that  this  '  righteousness  of  God  is 
by  faith  of  Jesus  Christ  unto  all  and  upon  all  them  that 
believe.'^  With  perfect  propriety,  therefore,  may  this 
appropriating  faith  itself  be  called  our  breastplate  : 
just  as  in  Ephesians  it  is  our  shield,  always  ready  and 
at  hand  for  every  time  of  need  ;  as  being  that  power  of 
the  renewed  nature,  whereby  it  discerns  a  present 
Saviour,  and  lays  hold  of  His  strength,  and  shelters  itself 
behind  Him, 

In  like  manner,  the  whole  aggressive  power  of  the 
Christian,  no  less  than  his  personal  security,  depends 
on  his  faith.     If  his  one   weapon  of  offense   be    '  the 

'John  19:23.  «  Rom.  3:  22. 


296  LECTURES    ON  [LECT.  XX. 

sword  of  the  Spirit,  which  is  the  word  of  God,'^  it  is 
also  true  that  faith  is  the  arm  by  which  that  sword  is 
wielded.  And  hence  says  John:  '  This  is  the  victory 
that  overcometh  the  world,  even  our  faith.' ^  Indeed, 
the  eleventh  chapter  of  Hebrews,  you  remember,  is 
throughout  a  glowing  recital  of  faith's  mighty  acts,  both 
of  doing  and  suffering. 

But  you  will  now  observe,  that  with  faith  love  is  here 
joined  to  form  the  breastplate.  As  if  he  had  said  : 
You  of  course  understand  that  an  unloving  faith — 
a  bare,  cold  assent  to  doctrinal  formulas,  however 
numerous  and  excellent — would  be  no  protection  for 
us  whatever.  'Faith  without  works  is  dead,'^  and 
love  is  faith's  vital  breath  and  working  power. ^  Such 
is  the  spiritual  completeness  of  the  new  man  in  Christ 
Jesus,  and  such  the  living  connection  and  inter-depend- 
ence of  the  Christian  graces. 

This  remark  we  have  had  more  than  one  occasion  to 
make  in  the  course  of  our  exposition  ;  and  it  receives 
still  another  illustration  from  the  last  clause  of  the  verse 
before  us,  where,  along  with  faith  and  love,  hope  also, 
the  last  of  the  heavenly  sisters,  fails  not  to  reappear, 
and  add  her  bright  ministry  to  theirs,  in  dressing  the 
Christian  hero  for  the  field. 

The  helmet  was  at  once  for  ornament  and  defense — 
rendering  the  warrior  conspicuous  from  afar,  and  at  the 
same   time   giving  him  a  great  increase  of  safety  and 

'  Eph.  6:17.  .  John  5:4.  '  James  2  :  2G. 

Gal.  5:6. 


CH.  5:5-8.]  FIRST     T  H  ES  S  A  L  0  N  I  A  N  S  .  297 

confidence  in  the  thickest  of  the  figlit.  Now,  in  Ephe- 
sians  the  Christian's  helmet  is  said  to  ha  salvatioji;  here, 
the  hope  of  salvation :  *  and,  for  helmet,  the  hope  of 
salvation.^  But  neither  in  this  case  is  there  any 
essential  difference  of  meaning.  When  the  soldier  of 
Christ  is  directed  to  take  salvation  for  his  helmet,  the 
reference  is  more  direct  to  his  present  consciousness  of 
the  fact,  that  through  grace  he  is  already  a  saved  man  ; 
whereas  hope  is  just  that  same  consciousness  looking 
forward  to  the  future  consummation. 

And,  dear  brethren,  what  a  helmet  is  this!  covering 
the  believer  as  with  a  glory,  and  imparting  to  him  a 
calm  assurance  in  the  midst  of  all  trials  and  perils.  As 
he  takes  it  up  from  the  armory  of  God,  he  says  with 
David  :  'And  now  shall  mine  head  be  lifted  up  above  mine 
enemies  round  about  me.''  How  did  it  gleam  on  the 
head  of  Stephen,  as  he  sank  beneath  the  blows  of  his 
murderers !  And  of  Paul  himself,  awaiting  in  imperial 
Rome  the  hour  of  his  martyrdom  !  '  I  am  now  ready 
to  be  offered,  and  the  time  of  my  departure  is  at  hand. 
I  have  fought  a  good  fight,  I  have  finished  my  course,  I 
have  kept  the  faith  :  henceforth  there  is  laid  up  for  me 
a  crown  of  righteousness,  which  the  Lord,  the  righteous 
judge,  shall  give  me  at  that  day  :  and  not  to  me  only, 
but  unto  all  them  also  that  love  His  appearing.'^ 

Alas  for  those  of  you,  my  hearers,  who  in  this  dire 
conflict  of  life  and  death  have  neither  breastplate  nor 
helmet  of  celestial  temper,  but   are   daily  rushing  for- 

'Ps.  27:G.  -2  Tim.  4:6-8. 


298  LECTURES.  [LECT.  XX. 

ward  into  eternit3%  naked  and  open,  not  only  to  every 
grief  of  time,  and  to  the  malice  of  Satan,  but  to  the 
terrors  also  of  that  judgment,  which  shall  avenge  God's 
violated  law,  and  a  Saviour's  slighted  blood. 


LECTURE   XXI. 

I.  TiiEss.  5:  9-11. — 'For  God  hath  not  appouited  us  to  wrath,  but 
to  obtain  salvation  by  our  Lord  Jesus  Christ,  who  died  for  us, 
that,  whether  we  wake  or  sleep,  we  should  live  together  with 
Him.  Wherefore  comfort  yourselves  together,  and  edify  one  an- 
other, even  as  also  ye  do.' 

The  mention  in  the  eighth  verse  of  '  the  hope  of  salva- 
tion '  as  the  Christian's  '  helmet '  now  leads  the  writer 
to  confirm  and  ilkistrate  that  hope  by  a  statement  of 
the  source,  the  method,  and  the  nature  of  the  salvation 
itself. 

[.  First,  the  source  of  it.  That  is  here,  and  every- 
where else  in  Scripture,  found  only  in  the  sovereign 
purpose  and  acting  of  God  :  '  For  God  did  not  ajJiJoint 
lis  to  wrath,  but  to  the  obtaining  of  salvation  J  ^ 

This  Divine  appointment  might  possibly  be  referred 
immediately  to  the  constitution  of  the  Chnrch,  as  if  it 
had  been  said  :  God  jylaced,  set  us  where  we  are  with  no 
hostile,  but  with  a  gracious,  design  toward  us.  The 
word  is  the  same  that  is  employed  by  our  Lord  in  His 
address  to  the  Apostles  :  '  I  have  cliosen  you,  and  or- 
dained  you,  that  ye  should  go  and  bring  forth  fruit  "'^ — 

'  Idero  .  .  .  elg  7Tepir:ou]oiv.  '  John  15  :  16  (tdrjKa). 


300  LECTURES    ON  [LECT.  XXI. 

which  may  simply  mean :  For  this  end  I  have  chosen 
you,  and  put  you  into  your  present  position.  And  so, 
when  Paul  says  of  the  elders  of  Ephesus,  that  '  the  Holy 
Ghost  had  made  them  overseers  '  ^  of  the  flock  ;  and  of 
himself,  that  Christ  Jesus  had  '  counted  him  ftiithful, 
putting  him  into  the  ministry  ;' "  in  both  cases  the  form 
of  the  expression  is  still  more  exactly  parallel. 

But  this  reference,  even  if  allowed,  to  what  had  trans- 
pired in  the  history  of  believers,  by  no  means  excludes 
a  j^rior  determination  on  the  part  of  God,  of  which  that 
very  history  is  itself  rather  the  development  and  mani- 
festation. The  '  calling  '  is  ever  '  according  to  the  pur- 
pose.' 'Whom  God  predestinates,  them  He  also  calls. '^ 
And  the  only  really  satisfactory  interpretation  of  the 
verse  is  that,  which  treats  it  as  looking  directly  back  to 
the  counsel  of  eternit3^  God  does  not  set  men  in  the 
Church,  and  there  leave  them  to  work  out  their  salva- 
tion by  their  own  skill.  This  truly  had  been  a  miserable 
ground  of  hope — a  frail,  worthless  helmet — for  any 
saint  that  ever  lived  on  earth.  No  ;  '  wliom  God  calls, 
them  He  also  justifies  ;  and  whom  He  justifies,  them  He 
also  glorifies.'  *  Each  several  link  from  the  first  to  the 
last  is  in  His  hand,  and  that  alone  renders  the  chain  an 
indissoluble  one,  though  reaching  from  everlasting  to 
everlasting.  At  whatever  point,  therefore,  faith  lays 
her  hand  on  that  chain,  she  finds  it  strong  enough  to 
bear  all  that  she  can  hang  on  it — even  the  '  far  more 

'  Acts  20  :  28  (edero).  ■'  1-  Tim.  1  :  12  {de[xevog). 

'  Rom.  8  :  28,  30.  ^  Rom.  8  :  30. 


CH.  5:9-11]  FIRST     THESSALONIANS.  301 

exceeding  and  eternal  weight  of  glory."  ^  In  other 
words,  the  ultimate  security  of  the  believer  is,  not  in 
himself,  but  in  God — in  God's  manifold  wisdom — in  the 
exceeding  greatness  of  His  power — in  the  unsearchable 
riches  of  His  grace— that  unchangeable  love,  which, 
loving  from  the  beginning,  loves  unto  the  end.  When 
the  redeemed  shall  stand  sinless  and  triumphant  before 
the  throne,  their  song  will  be  none  other  than  that 
which  they  sang  here  in  the  valley  of  humiliation  : 
'Not  unto  us,  0  Lord,  not  unto  us,  but  unto  Thy  name 
give  glory,  for  Thy  mere}',  and  for  Thy  truth's  sake.'^ 

The  conclusion,  then,  is,  that  nothing  less  is  here  in- 
tended than  what  we  formerly  found  to  be  implied  in 
the  fourth  verse  of  the  first  chapter,  where  the  Apostle 
speaks  of  the  election  of  the  Thessalonians.  Looking 
down,  from  where  He  sits  enthroned  far  above  all 
height  and  before  all  time,  on  the  world  of  transgres- 
sors, God,  in  the  exorcise  of  His  own  absolute  and 
unimpeachable  sovereignty,  '  did  not  appoint  us ' — us 
<Jhristians — as  many  of  us  as  are  what  we  profess  to  be — 
(this  limitation,  as  usual,  is  silently  assumed) — '  did  not 
appoint  us  to  ivrath  ' — the  wrath  that  is  coming  on  the 
workers  of  iniquity,  and  which  equally  with  others  we 
had  deserved — 'hut  to  the  ohtainlng' — the  acquisition 
and  enjoyment — '  of  salvation  ' — that  free,  full,  perfect 
salvation  from  shi  and  death,  of  which  we,  no  less  than 
others,  stood  in  need. 

'2  Cor.  4:17."  M*s.  115:1. 


302  LECTURES    ON  [LECT.  XXI. 

II.  Observe  now,  my  hearers,  in  the  second  place, 
the  method  of  this  salvation — or  the  way  in  which  God's 
gracious  appointment  works  out  its  own  accomplish- 
ment :  'by,'  or  through,'^  '  our  Lord  Jesus  Christ,  loho  died 
for  us.' 

It  is,  of  course,  the  merest  calumny  of  a  wilful 
ignorance,  to  represent  the  Bible  as  teaching  that  God 
rejects — reprobates — destroys  any  man  b}-  an  arbitrary 
act  of  tyrannical  severity,  irresjoective  of  the  man's 
character,  or  without  the  strictest  regard  even  to  the 
degree  of  his  demerit.  But,  my  hearers,  it  is  an 
ignorance  surely  no  less  wilful,  that  can  now  tempt  any 
sinful  man  to  insist  on  dealing  with  God  on  the  footing 
of  a  direct,  independent,  legal  intercourse.  That  old  way 
of  communication  is  forever  insurmountably  blocked 
up  ;  and  there  must  be  opened  for  us  through  the 
mountains  some  '  new  way  '  by  One  that  is  higher  than 
we.^  When  the  Church,  accordingl3^  was  appointed  to 
obtain  salvation,  behold,  the  covenant  of  peace  was 
'  ordained  in  the  hand  of  a  Mediator.'^  As  the  matter 
is  sublimely  expressed  in  the  Epistle  to  the  Ephesians 
(1  :  4),  she  was  '  chosen  in  Him  before  the  foundation 
of  the  world.' 

Could  we,  indeed,  conceive  of  man  falling  into  misery 
without  his  fault,  God  would  doubtless  have  interposed 
for  his  deliverance  without  a  Mediator.  But  man 
sinned,  and  death  passed   upon   him  only  as  a  sinner. 

'  did.  '  Heb.  10  :  20  :  Ps.  61  :  2.  '  Gal.  3  :  19. 


CH.  5:9-11.]  FIRST     T  H  E  S  S  A  L  0  N  I  A  N  S  .  303 

Now  there  are  maii}^  questions  tliat  may  be  started  re- 
garding the  possibiHty   of  mediation    in    such    circum- 
stances, and  under  the  Divine  administration — cjuestions 
resolvable  only  by  direct  revelation  of  the  fact,  that  there 
is  a  Mediator.     But  in  the  light  of  that  revelation  we 
can  now  much  better  understand,  why  such  a  mode   of 
recovery  was  both  becoming  and  necessary.     If  it  was 
nothing  more  than  just  for  God  to  affix  the  penalty  of 
death  to  sin,  and  if  any  thing  short  of  that  would  liave 
failed  to  answer  the  ends  of  good  government — assump- 
tions,  which    are    but  immediate    inferences  from  the 
nature  of  God  as  at  once  holy  and  benignant — then,  as 
thei'e  was  no  room  in   this  case  for  tlie  interposition  of 
executive  mercy  to  correct  judicial  mistakes,  or  temper 
an  undue  severity,  it  follows  at  once  that  justice — the 
liighest  justice — Divine  justice,   not   only  allowed,  but 
recjuired,  the  infliction  of  that  veiy  penalty.     Can  it  be 
doubted  that  tlie  ends  of  o-ood  crovernment  would  have 
been  still  more  fjitally  endangered,  had  the  connection 
iDetween    sin   and    its    wages,    death, ^    been    summarily 
dissolved — if  the   flames    of  that   sword,  which  turned 
every  way  to  keep  the  way  of  the  tree  of  life,  liad  been 
suddenly  quenched — and  the  (iery  cherubim  sent  down 
into  the  wilderness   to   bring  back  the   banished  wan- 
derers — and  all  this,  without  some  sufficient,  intelligible, 
public  reason  of  state,  why  the  sinner  should  thus  be 
treated  as  righteous? 

Now,  this  reason  of  state,  as  I  venture  to  call  it,  was 

'  Rom.  G  :  23. 


304  LECTURES    ON  [LECT.  XXI. 

furnished  by  the  mediation  of  Christ  ;  and  the  bare  fact, 
that  the  Son  of  God  Himself  stood  in  the  breach,  when 
to  do  so  involved  His  own  humiliation  unto  death,  may 
well  be  thought  to  demonstrate  that  no  other  possible 
expedient  could  have  furnished  it.  God  would  willingl}" 
have  '  spared  His  own  Son.'^  But  there  was  no  other 
name  than  His  known  in  heaven,  '  mighty  to  save.'''^ 
And  therefore  the  Father  gave  Him  up,  and  we  are  per- 
mitted to  glory  in  Him  as  '  oiir  Lord  Jesus  Christ ' — our 
Divine,  and  Divinely  appointed  and  qualified,  Saviour. 

You  perceive,  brethren,  what  an  additional  assur- 
ance is  given  to  the  hope  of  the  believer  by  the  per- 
sonal dignity,  and  official  endowment,  of  Him  who  has 
undertaken  our  cause.  If  God  has  thus  wondrousl}^ 
provided  for  the  fulfilment  of  His  own  gracious  ap- 
pointment— if  He  has  laid  our  help  on  '  the  man  that 
is  His  fellow' — if  '  all  the  promises  of  God  in  Him  are 
yea,  and  in  Him  amen,"  'all  power  being  given  unto 
Him  in  heaven  and  in  earth'  for  their  accomplishment, 
and  all  judgment  committed  unto  the  Son^  —  tlien 
surely  we  need  not,  we  must  not,  we  dare  not,  doubt 
His  ability  '  to  save  them  to  the  uttermost  that  come 
unto  God  by  Him,'"* 

But  even  this  is  not  all.  There  is  yet  other,  and 
tenderer,  yea,  overwhelming  confirmation  in  the  very 
next  clause,  where  of  this  glorious  Person,  whom  God 

'Rom.  8:32.  Ms.  63:1. 

'  Zech.  18  :  7 ;  2  Cor.  1  :  20  ;    Math.  28  :   18  ;  John  5  :  22. 

Mleb.  7:  25. 


CH.5:9-11.]  FIRST     T  H  E  S  S  A  L  0  N  I  AN  S  .  305 

raised  up  for  our  deliverance,  it  is  declared  that,  in 
the  execution  of  His  mediatorial  commission,  He  '  died 
for  usJ 

For  the  intervention  even  of  such  a  Mediator  did  not, 
as  we  have  seen,  supersede  the  necessity  of  a  bloody 
atonement.  '  Without  shedding  of  blood  is  no  remis- 
sion.' Only  by  'being  made  a  curse  for  us/  and  dying 
the  death  of  the  curse,  was  it  possible  for  Christ  Him- 
self to  'redeem  us  from  the  curse  of  the  law.'-^  Says 
the  writer  of  the  Epistle  to  the  Hebrews :  '  It  became 
Him,  for  whom  are  all  things,  and  by  whom  are  all 
things ' — that  is,  it  was  something  due  to  the  honour 
of  God  ;  must  it  not,  then,  have  been  indispensable  ? — 
'  in  bringing  many  sons  unto  glory,  to  make  the  Cap- 
tain of  their  salvation  perfect  through  sufferings.'^ 
The  very  passage  before  us  plainly  enough  implies,  that 
the  Divine  appointment  of  the  Church  to  salvation  at 
once  assumes  for  certain  the  death  of  her  Saviour, 
The  sinner  must  die,  or  the  sinner's  Friend. 

Now  from  this  only  alternative  'our  Lord  Jesus 
Christ^  shrank  not.  He  met,  and  fulfilled,  the  condi- 
tion. He  '  died  for  us'' — such  was  His  zeal  for  the 
execution  of  His  Father's  will,  and  such  His  own  love 
for  us — a  painful,  shameful,  vicarious,  voluntary  death. 
Only  in  the  act  itself  of  dying,  as  conscious  alike  of  its 
necessity  and  its  sufficiency,  '  He  said,  It  is  finished  : 
and  He  bowed  His  head,  and  gave  up  the  ghost.' ^ 
Blessed  be  God,  that  hour  of  the  Redeemer's  deepest 

'  Heb.  9  :  22  ;  Gal.  3  :  13.  ^  Heb.  2:10.  ^  John  19  :  30. 

20 


306  LECTURES    ON  [LEGT.  XXI. 

humiliation  was  also  the  beginning  of  an  eternal  tri- 
umph. The  familiar  experience  of  His  followers  was 
first  of  all  their  Leader's  own :  "  Out  of  weakness  He 
was  made  strong."  ^  The  great,  continuous,  irrepressi- 
ble march  to  glory,  both  for  Him  and  for  them,  started 
from  the  cross.  And  the  memory  of  that  cross  it  still 
is,  that  impels  evermore  the  whole  onward  movement 
of  the  sacramental  host  of  God's  elect  along  the  line  of 
their  generations,  giving  ever  fresh  strength  to  'faith,' 
fresh  ardour  to  'love,'  fresh  confidence  and  animation 
to  '  the  hope  of  salvation.'  In  every  extremity — at 
every  new  challenge  of  the  enemy — on  each  successive 
field  of  effort  and  peril,  this  is  their  password  and  bat- 
tle-cry :   'It  is  Christ  that  died.''^ 

III.  I  have  thus  spoken  of  the  gospel  salvation  as 
originating  in  the  appointment  of  God,  and  as  accom- 
plished through  the  mediation  and  death  of  our  Lord 
Jesus  Christ.  It  remains  for  us  to  advert,  in  the  last 
place,  to  the  nature  of  that  salvation,  the  mere  hope  of 
which  is  now  the  helmet  of  the  Christian.  In  what 
does  it  consist  ?  And  the  answer  is :  In  life  with 
Christ.  '  Who  died  for  us,  that,  whether  we  wake  or 
sleep ' — whether,  when  the  Lord  comes,  we  are  watching  ^ 
on  faith's  high  tower,  or  sleeping  in  the  dust  of  death — 
'  we  should  live  together  with  Him.'' 

This,  then,  was  the  thought  that  filled  the  heart  of 
the  dying  Saviour  ; — this  '  the  joy  that  was  set  before 

'  Heb.  11  :  34.  '  Rom.  8  :  34.  '^  yprjyopufisv. 


CH.  5:9-11.]  FIRST     THESSALONIANS.  307 

Him,'  and  for  the  sake  of  which  He  '  endured  the  cross, 
despising  the  shame  ;' ' — Hfe  out  of  death,  and  our  par- 
ticipation with  Him  therein. 

That  hfe,  in  its  essential  principles  and  first  actings, 
the  Church  already  enjoys.     Already,    '  quickened  to- 
gether   with    Christ ' — '  risen    with   Christ '  ^ — she    '  is 
passed  from  death  into  life,'^  and  '  walks  in  newness  of 
life.'  ■*     But  in  how  many  respects  is  it  still  a  '  life  hid 
with  Christ  in  God' !  ^    As  the  subject  is  here  regarded, 
we  are  to  think  rather  of  this  same  life  in  its  future 
consummation,   when   it  shall    have    attained   to    '  the 
measure  of  the  stature  of  the  fulness  of  Christ '  *' — not, 
therefore,  as  it  is  now  in  possession,  but  as  it  is  the 
object  of  hope,  when  the  power  of  Christ's  resurrection 
shall  have  pervaded  our  entire  nature,   and    subdued 
and  fashioned  to  the  likeness  of  His  glory  even  the  vile 
bodies  of  the  redeemed.'^     Then,  brethren,  shall  be  life's 
spring-tide,  and  nevermore  shall  it  suffer  even  momen- 
tary  ebb,   but  through   endless    ages  shall  swell  still 
higher  and  brighter,  in  near  and  unobstructed  commu- 
nication with  its  Infinite  Source.     It  is  life,  not  only 
through  Christ,  and  from  Christ,  but  '  together  with  " 
Christ :   '  that  we  sliould  live  together  with  Him!  ^ 

'Heb.  12:2.     -Eph.  2:5;  Col.  3  :  1.  n  John  3  :  14  (d?). 

*Rom.  6-.  4.  ''Col.  3:3.         ^Eph.4:18.         'Phil.  3:21. 

*  The  a|ua  {together)  is  explained  as  belonging,  not  to  ovv  avrCd 
{with  Him),  but  to  (^riao}[tev  [live),  in  the  sense  of  toe  all  together 
(compare  Rom.  3  :  12) — thus  again,  as  in  ch.  4  :  17,  excluding  the  idea 
of  precedence,  or  advantage  of  the  one  class  over  the  other — by  Storr, 
Rosenmiiller,   Flatt,  Schott,  De  Wette,  Barnes,    Liinemann,    Koch, 


308  LECTURES    ON  [LECT.  XXI. 

Oh  the  blessedness — far  transcending  all  that  hath 
yet  *  entered  into  the  heart  of  man  '  ^ — of  this  intimate, 
unclouded,  face-to-face  communion  with  the  Lord! 
every  pulse  of  our  hearts  for  ever  beating  responsive 
to  the  heart  of  Jesus !  You  do  not  require  to  be  as- 
sured— you  especially,  who  have  this  day  been  '  lean- 
ing,' like  John,  'on  Jesus'  bosom '^ —  that  this  will  in- 
deed be  the  fulness  of  joy.  It  will  be  a  life  of  victory 
over  death — of  freedom  from  sin  and  from  temptation 
— of  rest  from  trouble — of  loving  association  with  all 
that  is  good  and  great  in  the  universe — of  unwearied, 
happy  service — of  holy,  beneficent,  unlimited  rule, — 
the  Church  '  sitting  with  Christ  in  His  throne  ' !  ^  Need 
I  add  that  it  will  be  a  life  also  of  praise  ? — praise  to 
God,  who  from  eternity  '  appointed  us  not  to  wrath,  but 
to  the  obtaifiing  of  so  great  'salvation^ ;  and  praise  to 
Him,  through  whose  humiliation  and  self-sacrifice  the 
appointment  has  thus  gone  into  effect. 

It  will  be  further  interesting  for  you  to  observe,  how, 
at  the  very  close  of  this  long  section  of  the  Epistle, 
regarding  the  relations  of  Christians,  the  living  and 
the  dead,  to  the  Lord's  coming  and  kingdom,  the  writer 
tenderly  reverts  to  the  occasion  of  the  whole  discussion. 

Alford.  The  other  connection,  however,  is  quite  possible  as  one  of 
Paul's  strong  expressions  of  his  favourite  truth,  the  intimate  com- 
munion of  the  Church  with  her  Lord.  The  equal  interest  of  the  living 
and  the  departed,  in  the  glorious  result,  would  still  be  sufficiently  indi- 
cated by  the  previous  clause. 

'  1  Cor.  2:9.  '  John  13  :  23.  '  Rev.  3  :  21. 


CH.  5:9-11.]  FIRST    T  HE  S  S  A  L  0  N  I A  NS  .  30^ 

That  occasion,  you  recollect,  was  the  fear  of  the  Thes- 
salonians  lest  then'  deceased  friends  and  brethren  in 
Christ  might  to  some  extent  have  forfeited  their  share 
of  the  glories  and  raptures  of  that  day.  No,  no,  re- 
peats the  Apostle;  Christ  '  died  for  us^  that,  whether,^ 
at  the  moment  of  His  appearing,  '  we  wake  or  sleep ' — 
ivhether  we  are  then  watching  for  Him,  as  will  surely  be 
the  spirit  and  posture  of  all  His  true  disciples  at  that 
time  on  earth,  or  sleeping  in  the  chambers  of  the  grave — 
'we'' — all  of  us;  the  one  class  no  less  surely,  no  less 
early,  than  the  other  class — '  should  live  together  with 
HimJ  As  if  he  had  said  :  The  '  great  salvation '  is  like- 
wise '  the  common  salvation.'  ^  In  this  respect  the  pas- 
sage is  beautifully  parallel  to  those  words  in  2  Cor.  5  : 
9,  10  :  '  Wherefore  we  labour,  that,  whether  present  or 
absent ' — present  in  the  body,  or  absent  from  it,  on 
that  day  when  the  dead  are  to  be  raised  and  the  living 
changed — '  we  may  be  accepted  of  Him.  For  we  must 
all  appear  before  the  judgment  seat  of  Christ.'""  And 
that  this  idea  of  the  simultaneousness  of  the  life  of  glory 

'  Heb.  2:3;  Jude  3. 
"^  Under  this  watching  or  sleeping,  Cocceius  with  his  customary  ex- 
uberance of  interpretation  includes  1.  the  alternate  states  of  the  body 
in  this  life; — 2.  life  and  death; — 3.,  and  principally,  spiritual  slumber 
and  its  opposite.  Whitby's  restriction  of  the  words  to  the  first  of 
these  senses  {natural  sleeping  and  waking)  was  preferred  also  by 
Musculus,  Aretius,  Cajetan  as  cited  by  Estius,  and  has  been  allowed 
by  Calvin,  Bengel,  Gill,  Pelt.  I  agree  with  Alford  in  regarding  this 
sense  as  'trifling,'  but  not  in  thinking  the  third  sense  as  any  better 
worth  mentioning  even  as  a  possibility.  That  a  word  is  employed 
with  different  meanings  in  the  same  context  need  not  offend  any  one 
familiar  with  Paul's  style. 


310  LECTURES     ON  [LECT.  XXI. 

for  all  that  are  Christ's  was  really  in  Paul's  mind  again 
at  the  tenth  verse  is  still  more  evident,  not  merely 
from  his  there  resuming  the  figure  of  sleep  in  the  sense 
in  which  he  had  first  employed  it  in  the  fourth  chap- 
ter, but  from  the  eleventh  verse  here,  where,  finding 
himself,  after  his  reference  to  the  times  and  seasons, 
and  the  duty  of  believers  in  relation  thereto,  brought 
back  to  the  point  previously  reached  at  the  end  of  that 
chapter — to  wit,  the  everlasting  union  of  the  gathered 
Church  with  the  Saviour — he  immediately  reiterates 
the  former  word  of  exhortation.  There,  after  speaking 
of  the  living  and  the  dead  being  caught  away  together 
in  clouds  to  meet  the  Lord  into  the  air,  and  so  being 
ever  with  the  Lord,  he  added  :  '  Wherefore  comfort  one 
another,'  against  all  these  sad  mistaken  apprehensions 
of  yours,  '  with  these  words.'  And  just  so  here  ;  no 
sooner  does  that  same  vision  again  meet  the  eye — the 
watchers  and  the  sleepers  entering  together  into  the 
joy  of  their  Lord— than  the  writer  turns  once  more, 
and  in  the  same  spirit  of  cheer,  to  his  weeping  breth- 
ren :  '  Wherefore  comfort  one  another,  and  edify  one  the 
other,  as  also  ye  do.''  ^ 

For  the  word  '  comfort '  here  the  margin  of  our  Bible 
allows  us  to  substitute  'exhort;  '  and  this  more  general 
interpretation  is  preferred  by  many  ;  but,  as  I  think, 
with  no  advantage  to  the  sense.  On  the  contrary,  as 
all  retain  'comfort^  at  ch.  4  :  18,  so  the  marked  same- 
ness of  connection,  just  pointed  out,  in  the  present  in- 

'  dXX^Xov^  .  .  .  elg  rov  eva,  KaOcog  Kai. 


CH.5:9-11.]  FIRST     THESSALONIANS.  311 

stance  is  decisive  for  the  same  rendering  here.  It  is 
not  necessary  to  regard  the  mutual  edification  here  re- 
quired as  so  directly  the  object  and  effect  of  what  is 
enjoined  in  the  first  clause,  as  to  be  little  more  than  a 
repetition  of  that ;  as  if  the  Apostle  had  said  :  '  Exhort 
one  another,  and  so  edify  one  another.'  It  is  quite  as 
satisfactory  to  consider,  that  the  removal  of  all  feelings 
of  despondency  and  alarm,  respecting  the  death  of 
Christians,  by  means  of  the  mutual  and  habitual  appli- 
cation of  the  comforting  truth  now  exhibited,  was  an 
indispensable  prerequisite  to  the  right  discharge  of  the 
general  duty  of  mutual  edification,  whether  by  word  or 
by  example.  And  so  the  spirit  of  the  verse  will  be 
this  :  '  Comfort  one  another  as  to  this  matter,  and  then, 
free  from  the  distracting  and  paralyzing  influence  of 
these  vain  misgivings,  go  on  edifying  one  another  in  all 
the  relations,  and  by  all  the  means  and  appliances,  of 
your  church  fellowship  ;  even  as  also  ye  do.  Ye  do  it 
now,  in  the  midst  of  your  own  secret  personal  sorrows 
and  depressing  fears,  so  great  is  your  love  for  one  an- 
other, and  your  care  for  one  another's  happiness  and  spir- 
itual furtherance.  But  you  will  be  able  to  do  it  more 
effectively,  with  the  clearer  views  I  have  now  given 
you  of  what  awaits  us  all — those  sleeping  in  Jesus,  and 
us  who  are  alive  and  remain  unto  the  coming  of  the 
Lord.' 


LECTURE    XXII. 

I.  Thess,  5  :  12,  13, — '  And  we  beseech  you,  brethren,  to  know 
them  which  labour  among  you,  and  are  over  you  in  the  Lord, 
and  admonish  you  ;  and  to  esteem  them  very  highly  in  love  for 
their  work's  sake.     And  be  at  peace  among  yourselves.' 

The  writer  now  proceeds  to  close  the  Epistle  with 
certain  brief  but  most  weighty  exhortations  on  a  va- 
riety of  personal  and  relative  duties.  And  first  of  all 
he  takes  up  those  growing  out  of  the  church's  relation 
to  her  pastors.  Let  us  briefly  consider  the  work  of 
pastors,  as  it  is  here  described — the  corresponding  obli- 
gations of  those  to  whom  they  minister — and  the  im- 
portance of  the  due  discharge  of  those  obligations. 

I.  Wherever  Paul  planted  churches,  he  ordained 
them  elders.  The  liberty,  wherewith  Christ  makes  His 
people  free,^  is  not,  as  true  liberty  never  can  be,  an 
anarchy.  On  the  contrary,  '  the  Church,  although  com- 
posed of  members  who  are  all  called  to  be  filled  with 
the  Hol}^  Ghost,  has  yet  been  from  the  beginning  not 
mere  Spirit,  but  the  very  body  of  Christ,  in  which 
every  part  has  that  place  and  duty  which  have  been  as- 

'  Gal.  5:1. 


CH.5:12,13.]  FIRST     T  HE  S  S  A  L  0  N  I  A  N  S  .  313 

signed  to  it  by  God,  and  no  other.  The  Church  is  the 
most  perfect  of  all  organizations,  and  Christianity  the 
completion  of  all  ordinances. '  ^ 

In  at  least  all  the  larger  apostolic  churches  there  ap- 
pears to  have  been  a  plurality  of  presbyters  or  bishops. 
For  that  these  two  names  are  throughout  the  New 
Testament  used  interchangeably,  as  designating  one 
and  the  same  class  of  officers,  is  now  generally  conceded 
on  all  hands  ;  and  from  our  text  it  is  equally  apparent 
what  were  the  duties  belonging  to  the  office. 

They  'labour  among  you,''  says  Paul,  and  by  that 
expression  two  things  are  plainly  indicated.  First, 
the  Church  itself  is  their  field  of  labour — 'among 
you  ;  ' — not,  in  you,  as  some  would  explain  this,  by  con- 
fining it  to  the  inward  culture  of  the  believers  ;  but 
more  generally,  in  closest  connection  with  you — with 
special  reference  to  you — for  your  blessing.  This  la- 
bour, then,  w^as  not  such  manual  labour  as  Paul  spoke 
of  in  the  second  chapter  as  having  been  performed  by 
himself  even  to  weariness,  for  his  own  personal  support 
at  Thessalonica  ;  but  labour  in  holy  things — spiritual 
and  ecclesiastical  labour  ;  none  the  less,  however,  real 
labour,  severe  and  exhausting.  This,  indeed,  is  the 
second  point  suggested  by  the  phrase  :  '  who  Idbouf — 
or  toiP — 'among  youJ  Their  office  is  no  sinecure, 
bringing  with  it  merely  honour  and  emolument.     Much 

'  Thiersch,  Hist,  of  the  Christian  Church.    London,  1852. 

^  KOTTMVTag. 


314  LECTURES    ON  [LECT.  XXII. 

rather,  and  first  of  all,  it  is  a  position  of  strenuous, 
constant  effort,  heavy  responsibility,  and  anxious  cares. 
It  was  so  in  the  beginning,  and  it  is  so  still. 

The  violence  of  persecution,  it  is  true,  has  now  ceased, 
and  it  may  even  be  said  that  the  ministers  of  Chris- 
tianity enjoy  no  inconsiderable  share  of  social  regard. 
But  I  much  question,  whether  in  respect  of  solicitude 
and  toil  the  condition  of  the  faithful  modern  pastor  be 
greatly  improved  since  primitive  days.  It  is  scarcely 
to  be  expected  that  people  in  general  should  readil}' 
understand  this.  But  when  you  reflect  on  the  multi- 
plied intellectual  distractions  and  universal  stir  of  our 
times — when  you  remember  that  the  gospel  itself  is  no 
longer  a  new  thing  in  the  earth,  and  that  the  Church 
has  lost  the  simplicity  and  fervour  of  her  first  love — 
when  you  look  around  on  the  rivalry,  by  no  means 
always  manly  or  honourable,  of  mutually  jealous  sects — 
and  consider  that,  in  addition  to  his  manifold  other 
burdens,  the  preacher  has  frequently  in  such  circum- 
stances to  sustain  the  interest  of  repeated  and  length- 
ened public  discourse  on  the  great,  unchanging  theme 
of  his  commission,  week  after  week,  and  year  after 
year — taking,  I  say,  these  things  alone  into  the  account, 
you  may  not  be  disposed  to  suspect  me  of  any  great 
exaggeration,  after  all,  when  I  assert,  as  the  result  of 
twenty-four  years'  experience  and  observation,  that, 
where  the  preacher  makes  earnest  of  his  work,  and 
does  not,  on  the  one  hand,  content  himself  with  merely 
pulling  on  the  endless  chain  of  a  continual  reiteration. 


CH.5. 12,13.]  FIRST     T  H  E  S  S  A  L  0  N  I  AN  S  .  315 

or,  on  the  other  hand,  find  his  satisfaction  and  his  safety 
in  the  empty  noises  of  a  blustering,  self-confident  ig- 
norance, but  seeks  ever,  on  the  contrary,  by  prayer 
and  reading  and  meditation,  to  bring  pure  beaten  oil 
into  the  sanctuary  of  God,  '  to  cause  the  lamps  to  burn 
continually,'^  then  there  is  not  in  any  trade  or  profes- 
sion, in  busy  city  or  thriving  village,  a  harder  worker 
than  that  man.  As  has  been  already  hinted,  the  prin- 
ciple of  division  of  labour,  that  is  found  so  effective  and 
indispensable  in  our  modern  factories,  was  in  the  apos- 
tolic Church  applied  much  more  extensively  than  it  is 
with  us.  Not  seldom  nowadays  the  heavy  laden, 
single-handed  pastor  and  teacher  is  expected  to  do 
nearly  the  whole  work  of  whatever  kind,  that  needs  to 
be  done  in  the  congregation,  and  that  used  formerly  to 
be  distributed  among  many.  May  not  this  one  fact, 
my  hearers,  sufficiently  explain  why  so  much  of  the 
work  is  done  so  poorly  ? 

But,  amid  all  pressures  from  without  the  Church,  and 
from  within,  let  these  stewards  of  the  Divine  mysteries 
beware  of  yielding  to  the  temptation  that  most  easily 
besets  thera.  The  Church  is  '  God's  husbandry — God's 
building  ; '  and  the  glory  of  the  Church's  ministers  is 
that  they  '  are  labourers  together  with  God'  in  the  work 
of  her  perfecting.^  Now,  as  the  grand  instrument  for 
this  end  is  the  truth  as  it  is  in  Jesus,  so  their  grand 
distinction  must  ever  be,  that  they  '  labour  in  the  word 
and  doctrine'^ — expending  their  chief  strength  in  the 

•  Lev.  24  : 2.  M  Cor.  3:9.  M  Tim.  1  :  5. 


316  LECTURES     ON  [LECT.XXII. 

preparation  and  distribution  of  the  daily  food  of  the 
household,  so  that  all  there  shall  receive  each  his  '  por- 
tion of  meat  in  due  season.'^  Only  thus  do  they  'show 
themselves  approved  unto  God,  workmen  that  need  not 
to  be  ashamed,  rightly  dividing  the  word  of  truth.' ^ 
For  this  above  all  other  things — this  in  a  very  special 
sense  and  peculiar  degree — this  is  their  work,  this  their 
labour. 

It  has  sometimes  been  attempted  from  this  verse  to 
construct  a  classification  of  ecclesiastical  offices.  But 
every  attempt  of  the  kind  is  at  once  set  aside  by  the 
form  of  the  original,  which  clearly  ^  represents  the  iden- 
tity of  '  those  toho  toil  among  yoii '  with  those  who  '  are 
over  you  in  the  Lord,^  and  with  those  who  'admonish 
7/ouJ  Less  objectionable  is  the  view,  which  makes  the 
two  last  clauses  a  distributive  explanation  of  the  first  ; 
as  if  it  were  said  :  who  toil  amo?ig  ymi,  both  presiding 
and  admo7iishing.  But  I  prefer  to  regard  these  latter 
terms  as,  not  exhausting  the  departments  of  ecclesias- 
tical toil,  but  merely  specifying  those  two — rule  and  of- 
ficial admonition — that  were  likeliest  to  awaken  jealousy 
and  resistance. 

'And  are  over  you  J  The  word*  literally  means  to 
stand  before,  or  at  the  head  of,  and  it  teaches  us  that, 
while  the  ordained  servants  of  Christ  are  also  in  another 

'  Luke  12  :  42.  ''  2  Tim.  2  :  15. 

^  By  omitting  the  article  in  the  two  latter  clauses. 
*  TTpo'iGranivovq. 


CH.  5:12,13.]  FIRST    THESSALONIANS.  317 

sense  the  laborious  servants  of  the  Church  for  Jesus' 
sake,  ^  yet,  according  to  the  law  of  this  heavenly  king- 
dom, that  '  he  that  humbleth  himself  shall  be  exalted,'^ 
to  these  same  servants  is  entrusted  likewise  the  work 
of  rule  in  the  spiritual  community.  It  is  obvious,  that 
the  very  right  to  speak  and  act  in  the  name  of  Christ 
necessarily  carries  with  it  an  aspect  of  authority.  And 
no  less  is  implied  in  the  names  of  pastors  or  shepherds, 
teachers,  bishops  or  oversee7\^.  If  these  overseers  of  the 
flock  are  set  by  the  Holy  Grhost  '  to  feed  the  Church  of 
God,'^  the  exercise  of  that  function,  at  least  in  the  ful- 
ness of  its  blessing,  is  plainly  impossible,  where  the 
episcopal  authority  is  by  the  Church  herself  disowned, 
or  even  quietly  disregarded.  '  Remember,'  says  the 
writer  to  the  Hebrews  (13  :  7),  'them  which  have  the 
rule  over  you,  who  have  spoken  unto  you  the  word  of 
God,'  And  this  conjunction  of  the  teaching  with  the 
ruling  power  is  quite  as  apparent  in  Peter's  charge  to 
'the  elders,'  or  presbyters,  to  'feed  the  flock  of  God — 
taking  the  oversight.'* 

It  is  really,  then,  brethren,  a  most  wretched  mistake, 
however  prevalent  it  is  getting  to  be,  to  regard  the 
preacher  as  simply  a  sort  of  popular  delegate,  or  hired 
agent,  bound  to  receive  the  instructions,  execute  the 
wishes,  and  flatter  the  humours,  of  his  constituents. 
Ministers  are  the  servants,  indeed — in  the  good  old 
English  use  of  that  word — but  they  are  not — at  least, 

'2  Cor.  4:5.  'Luke  14:  11.  '  Acts  20  :  28. 

*  1  Pet.  5  :  2    {noifidvare  .  .  .  iTTtaKonovvreg). 


318  LECTURES     ON  [LECT.XXII. 

they  were  never  meant  to  be — the  creatures,  or  the 
slaves,  of  the  churches.  Let  us  not  be  thought  to 
magnify  our  oflQce  unduly,  if  we  affirm  that  the  faithful 
minister  of  the  gospel  derives  his  appointment  as  truly, 
if  not  as  directly,  from  the  Lord  Jesus  Christ  as  Paul 
himself  did.  And  yet  both  are  properly  styled  the  ser- 
vants of  their  brethren  :  and  that  on  account,  not  of  the 
source  and  accountabilities  of  their  office,  but  of  the  na- 
ture of  its  duties  :  just  as  the  angels  that  excel  in 
strength  are  said  to  minister  to  the  heirs  of  salvation.^ 
We  are  your  servants,  in  so  far  as  necessity  is  laid  upon 
us,  according  to  the  measure  of  the  grace  given  to  us, 
to  '  watch  for  your  souls  as  they  that  must  give  ac- 
count.'^— to  consult  daily  for  your  best  interests — to 
comfort  you  in  your  sorrows — to  be  helpful  to  you  in 
your  difficulties — and  to  guide  your  feet  in  the  path  of 
grace  and  glory.  '  Honourable  service,  truly ' — exclaims 
John  Calvin — '  and  more  to  be  desired  than  the  noblest 
princedom  ! '  ^  But  be  you  well  assured,  my  dear 
brethren,  that  neither  can  these  blessed  ends  of  the 
pastoral  office  be  at  all  adequately  promoted,  unless  at 
the  same  time  you  are  enabled  to  discern  in  it  a  higher 
sanction  and  validity,  than  what  your  election  confers — 
unless,  that  is,  you  can  recognize  in  it  an  ordinance  of 
Christ,  not,  indeed,  for  'lording  over  the  heritages,'^- 
but  for  administering  the  laws  of  that  house,  of  which 
Christ  Himself  is  the  sole  Master  and  Lord. 

'  Ps.  103  :  20 ;  Heb.  1  ;  14.  '  Heb.  13  :  17. 

^ '  Honorabilis  quidem  servitus,  et  quovis  principatu  potior.' 

*  1  Pet.  5  :  3  {KaraKvpievovTe^  tojv  KXiipoiv). 


CH.5:12,13.]  FIRST     T  HES  S  A  L  0  N  I  A  N  S  .  319 

For  you  will  observe  how  the  Apostle  at  once  ex- 
plains, dignifies  and  limits  this  office  of  rule  by  adding, 
'in  the  Lord' — 'and  are  over  you  in  the  Lord' — all 
Church  organization  finding  its  warrant,  vitality,  and 
blessing  in  Him.  The  whole  relation  of  pastor  and 
people  grows  out  of  their  joint  union  with  Christ.  Wo 
are  all  members  one  of  another,  because  we  all  equally 
belong  to  that  one  bod}^  whereof  He  is  the  Head — 
being  set  by  God's  own  hand  each  in  his  own  place, 
quickened  by  one  and  the  same  life,  and  severally  fur- 
nished for  our  respective  functions  according  to  His 
good  pleasure.  The  Christian  Ministry,  therefore,  is 
called  to  preside  only  '  i7i  the  Lord  ' — in  vital  connection 
with  the  Lord  and  with  the  Church — under  the  con- 
straining influence  of  the  love  of  Christ — with  a  single 
eye  to  His  glory — and  in  strict  accordance  with  the 
principles  and  the  polity  which  He  has  established, 

'And  admonish  fjou,'  says  Paul  finally;  and,  like  the 
word  immediately  preceding,  this^  also  is  a  favourite 
with  him — both  occurring  in  the  New  Testament  only 
in  his  writings  and  discourses.  The  present  expression 
properly  means  to  put  in  mind,  and  here  includes  ever}- 
sort  of  evangelical  statement  and  appeal,  expostulation 
and  warning,  whereby  the  will  and  affections  are  en- 
listed in  the  regulation  of  the  life  ;  as  when  in  the 
charge  to  Timothy  it  is  said  :  '  Reprove,  rebuke,  exhort 
with  all  long-suffering  and  doctrine.'^ 

'  vovderovvra^.  "  2  Tim.  4  :  2. 


320  LECTURES     ON  [LECT.  XXII. 

Such,  then,  brethren,  is  the  official  work  of  the 
Christian  Pastor,  as  the  same  is  presented  in  the  pas- 
sage before  us.  Speaking  generally,  he  spends  his  life 
in  Church  cares  and  toils  ;  prominent  among  which  are 
the  duty  of  presiding  in  the  government  and  discipline 
of  the  Church,  and  that  of  'warning^  every  man,  and 
teaching  every  man  in  all  wisdom,  that  he  may  present 
every  man  perfect  in  Christ  Jesus,' 

II.  And  now  let  us  consider  the  correlative,  obliga- 
tions of  the  Church. 

1.  First,  she  is  to  ^  know'  these  labourers  in  her 
Lord's  vineyard.  Nor  is  there  any  necessity  for  strain- 
ing, as  is  commonly  done,  the  ordinary  meaning  of  this 
verb,  so  as  to  include  in  it  such  ideas  as  caring  for, 
taking  an  interest  in,  regarding  with  favour,  and  the 
like.  All  this  is  provided  for  in  the  next  verse,  and  is 
expected  to  follow  as  the  result  of  the  knowledge  here 
required.  Let  the  Church  '  know  '  her  ministers,  as  ap- 
pointed of  God  for  the  exercise  of  these  functions.  Let 
her  not  hide  her  face  from  them,  nor  turn  her  back  on 
them.  Let  there  be  no  distance  or  strangeness  be- 
tween her  and  them.  Rather  let  her  seek  an  intimate 
acquaintance  with  them — their  office  and  work — their 
fidelity  and  zeal— their  necessities  and  trials.  She  will 
thus  be  prepared, 

2.  As  the  second  thing,  '  to  esteem  them  very  highly'' — 

'  Col.  1  :  28   {vovOsTovvTeq). 


CH.  5:12,  13.]  FIRST     THESSALONIANS.  3'21 

or,  as  the  word^  might  be,  at  least,  more  hterally  ren- 
dered, super-exceedingly . 

And,  strong  as  such  an  expression  sounds,  brethren, 
it  is  not  too  strong  to  represent  the  sentiments  of  hon- 
ourable and  dutiful  reverence,  which  Paul  everywhere 
shows  that  he  regarded  as  due  from  the  Church  to  her 
faithful  pastors.  'Hold  such,'  says  he,  'in  reputation.' 
Yea,  let  them  'be  counted  worthy  of  double  honour." 
He  speaks  of  them  as  '  the  glory  of  Christ.'  Nor  was 
it  in  his  estimation  any  superstitious  excess  when  the 
Galatians  '  received  him  as  an  angel  of  God,  even  as 
Christ  Jesus.'  It  was  rather  a  legitimate  manifestation 
of  their  serious  sense  of  what  Christ  Himself  had  said  : 
'He  that  receiveth  you,  receiveth  me.'^ 

3.  But  observe,  thirdly,  that,  as  ministerial  rule  in 
the  Church  differs  essentially  from  lordship,  so  tb*^ 
Church's  reverence  for  the  ministry  differs  essentially 
from  a  servile  fear  of  man.  '  Esteem  them  very  highly 
in  love,''  says  Paul ;  and  '  perfect  love  caste th  out  fear.'^ 
There  may  be,  and  in  much  the  larger  part  of  Christen- 
dom there  is,  a  great  deal  of  awe  and  terror  in  reference 
to  the  priesthood,  where  there  is  very  little,  if  any,  af- 
fectionate esteem. 

4.  And  you  will  notice,  finally,  on  what  this  whole 

^  vnepsKTrepioaov    (-wf,  according  to  Lachmann,  Tischendorf,  Al- 
ford).     See  p.  188. 

'  Phil.  2 :  29 ;  1  Tim.  5:17;  Gal.  4  :  14 ;  Matt.  10  :  40. 
'  1  John  4  :  18. 

21 


322  LECTURES    ON  [LECT.  XXII. 

claim  for  a  respectful  and  tender  treatment  of  Christ's 
ministers  is  here  made  to  rest :  'for  their  work's  sake.'' 

It  is  true  that  to  the  mere  office,  whether  civil  or  ec- 
clesiastical, considered  as  a  Divine  ordinance,  there  may 
properly  be  shown  a  measure  of  respect,  that  cannot 
always  be  felt  for  the  actual  incumbent.^  But  in  the 
present  instance  there  was  nothing  of  this  painful  dis- 
cordance between  the  official  and  the  personal.  The 
Thessalonian  presbyters,  it  is  evident,  were  *  making 
full  proof  of  their  ministry,'^  and  therefore  on  the 
ground,  not  merely  of  their  office,  but  of  their  character 
and  their  work,  well  deserved  all  that  the  Apostle  asked 
for  them.  For  what  was  that  work  but  '  the  edification 
of  the  Church — the  eternal  salvation  of  souls — the  re- 
newing of  the  world — in  a  word,  the  kingdom  of  God 
and  of  Christ? — a  work,'  adds  Calvin,  'of  inestimable 
excellence  and  dignity.  Those,  therefore,  whom  God 
makes  ministers  of  so  great  an  interest,  may  well  be 
deemed  worthy  of  honour  from  us.'^ 

III.  The  great  importance  of  these  duties  of  the 
Church  to  those  who  serve  her  in  the  Lord  was  our  last 
point ;  and  this  is  to  be  inferred  from  the  earnestness 
with  which  Paul  here  enforces  their  fulfilment.  He 
had  just  spoken  of  Christians  comforting  and  edifying 

^  Acts  23  :  5  ;  1  Pet.  2  :  17.  '2  Tim.  4  :  5. 

'  '  iEdificatio  Ecclesiae,  aeterna  animarum  salus,  mundi  reparatio, 
denique  regnum  Dei  et  Ciiristi.  Hujus  operis  inestimabilis  est  excel-, 
lentia  ac  dignitas :  ergo  quos  tantse  rei  ministros  facit  Deus,  nobis  ex- 
imios  esse  oportet.' 


CH.6:12,13.]  FIRST    T  HE  SS  A  L  0  N  I  AN  S  .  323 

one  another  ;  and  the  connection  of  the  twelfth  verse 
may  be  of  this  kind.  '  While  thus  inculcating  on  all 
the  duty  of  mutual  helpfulness,  we  yet,  or  at  the  same 
time,  plead  with  peculiar  urgency  ^  for  the  right  of  your 
toihng  presbyters,  your  appointed  guides  and  teachers, 
to  the  special  attention  and  highest  esteem  and  love  of 
their  brethren.'  And  this,  remember,  he  sought  not 
so  much  for  the  sake  of  the  presbyters — though  Paul 
w^ell  knew  the  heart  of  a  minister  of  Christ,  his  strength 
and  also  his  weakness,  and  sorest  discouragements — as 
for  the  gospel's  sake  ;  for  the  church's  own  sake  ;  for 
the  sake  of  the  gracious,  glorious  results,  which  the  Lord 
would  accomplish  by  His  servants.  In  this  regard  that 
beautiful  charge  to  the  Hebrew  Christians  is  well  wor- 
thy of  the  earnest  consideration  of  every  church  : 
'  Obey  them  that  have  the  rule  over  you ' — or  simply, 
your  leaders^  — '  and  submit  yourselves  ;  for  they  watch 
for  your  souls,  as  they  that  must  give  account  ;  that 
they  may  do  it ' — do  what  ?  the  meaning  is  not,  as  the 
ordinary  punctuation  of  our  English  Bible  may  have 
led  you  to  suppose  :  They  watch,  in  order  that  they 
may  give  in  their  account  with  joy  ;  but :  Bear  your- 
selves thus  dutifully  toward  them,  that  they  may 
watch— watch  for  your  souls— 'with  joy,  and  not 
with  grief,' or  lamentation:^  'for  that' — to  wit,  a  la- 
menting heavy-hearted  ministry — '  is  unprofitable  for 
you. 

'   epwTc5|uev  6i.  '  tg5v  rjyovfievcjv  v[xC)V. 

'  OTevdt,ovTeg.  *  Heb.  13  :  17. 


324  LECTURES    ON  [LECT.  XXII 

The  last  clause  of  the  thirteenth  verse,  '  And  be  at 
peace  among  yourselves ' — or  without  the  supplied  copula, 
Be  at  peace  among  yourselves — has  sometimes  been 
treated  as  an  independent  exhortation,  having  no  con- 
nection with  what  precedes  ;  ^  while  still  more  have  got 
rid  of  a  supposed  harshness  in  the  received  text  by 
means  of  a  slight  change  in  the  reading,^  so  as  to  have 
this  sense:  'Be  at  peace  with  them,'  namely,  your 
pastors  and  teachers.  But  for  the  alteration  there  is 
no  sufficient  authority  ;  nor,  on  the  other  hand,  is  there 
much  difficulty  in  perceiving  a  great  significance  in  the 
ordinary  arrangement  of  the  passage  as  it  stands.  Per- 
haps the  strongest  visible  bond  of  union  in  any  church 
is  a  living,  efficient  pastorate.  Where  this  has  secured 
the  general,  hearty  attachment  of  the  people,  and  they 
are  living  in  the  loyal  and  thankful  performance  of  the 
duties  that  have  already  been  explained,  there  cannot 
possibly  be  any  very  serious  divisions  in  the  congrega- 
tion itself.  And  then  it  is  no  less  true,  that,  '  where 
envying  and  strife  is,  there  is  confusion  and  every  evil 
work  ; '  ^  including,  as  of  necessity,  a  greater  or  less  de- 
gree of  estrangement  from  the  ministry,  and  to  that  same 
degree  its  paralysis  and  defeat.  So  intimate  and  im- 
mediate is  the  reciprocal  action  and  reaction  of  the  two 

'  Liinemann. 
"  avrolQ  ibr  eavrolg.      This  reading,  edited  only  by  Erasmus,  has 
been  followed  by  the  Syriac  and  Vulgate  versions,  Chrysostom,  Theo- 
doret,  Luther,  Calvin,  and  others. 

'James  3  :  16. 


CH.  5:n2,13.]  FIRST     T  HE  S  S  A  L  0  NI  A  NS  .  325 

general  obligations  enjoined  upon  church  members  in 
these  two  verses,  as  preliminary  and  fundamental  to  the 
specialties  that  follow. 

Only  let  it  never  be  forgotten,  that  the  ''peace, '  to 
which  you  are  here  exhorted,  is  not  the  peace  of  a 
sluggish  indifference — not  a  worldly  peace — not  the 
peace  of  a  general  abandonment  to  the  pleasures  of  sin, 
or  of  a  frivolous  gayety  and  mental  dissipation.  What 
were  all  this  but  the  peace  of  death  ?  No  ;  it  is  '  the 
peace  of  God,  which  passeth  all  understanding,  keeping 
your  hearts  and  minds  through  Christ  Jesus  '  ^  — that 
'  peace '  which  is  one  of  the  earliest  and  fairest  fruits 
of  the  Spirit,  and  inseparable  from  'love'  and  'joy.'* 

Dear  brethren,  let  it  be  the  fervent,  daily  prayer  of 
every  member  of  this  Church,  that  we  may  all,  pastor 
and  people  together,  find  grace  so  to  discharge  these 
our  respective  mutual  duties,  as  to  secure  for  ourselves 
and  children  '  the  fulness  of  the  blessing  of  the  gospel 
of  Christ.'^ 

'  Phil.  4:7.  *  Gal.  5  :  22.  '  Rom.  15  :  29. 


LECTURE    XXIII. 

I.  Thess.  5  :  14,  15. — '  'Now  we  exhort  you,  brethren,  warn  them 
that  are  unruly,  comfort  the  feeble-minded,  support  the  weak, 
be  patient  toward  all  men.  See  that  none  render  evil  for  evil 
unto  any  man;  but  ever  follow  that  which  is  good,  both  among 
yourselves,  and  to  all  men? 

The  introductory  particle  ^  rendered  '  now '  may  be 
more  than  a  bare  mark  of  transition  frorn  one  topic  to 
another.  It  is  the  same  word  that  is  often  translated 
hut ;  and  it  is  possible  that  here  also  it  indicates  a  con- 
nection of  thought  with  what  immediately  precedes 
(vs.  12,  13)  somewhat  of  this  sort  : — '  Such  are,  in- 
deed, the  official  functions  of  Christ's  ministers  among 
you  ;  and  such  too  your  duty  and  interest,  by  keeping 
the  unity  of  the  Spirit  in  the  bond  of  peace,  to  fit 
yourselves  for  receiving  the  fulness  of  blessing  which  a 
faithful  ministry  is  intended  by  Christ  to  convey.  But 
do  not  suppose  that  you  are  thereby  discharged  from 
all  further  care  one  of  another.  No  ;  we  exhort  you, 
brethren — all  of  you,  as  many  as  stand  in  this  spiritual 
affinity — to  look  not  every  man  on  his  own  things,  but 
every  man  also  on   the  things  of  others,  ^  and   to  be 

'  (Je.  "  Phil.  2  :  4. 


CH.  5:  14,15.]  FIRST     T  HESS  A  L  0  N  I  A  N  S  .  327 

ready  at  all  times,  and  according  to  the  variety  of  indi- 
vidual cases,  to  cooperate  with  your  pastors  in  promot- 
ing their  welfare.' 

There  is  nothing,  therefore,  in  these  verses,  as  there 
is  nothing  in  what  follows,  that  requires  us  to  think  of 
the  Apostle  as  here  turning  round  to  the  presbyters, 
and  addressing  them  on  the  right  discharge  of  their  ap- 
propriate duties.  The  duties,  we  shall  find,  equally 
befit  all  members  of  the  household  of  fiiith. 

1.  'Warn  them  that  are  unruly^ — admonish  the  dis- 
orderly;— for  the  verb  is  the  same  as  in  the  twelfth 
verse  ;  and,  indeed,  it  is  this  circumstance  that  has 
mainly  induced  a  few  eminent  interpreters  in  ancient 
and  in  modern  times  ^  to  adopt  the  view  to  which  I 
have  just  adverted.  But  there  is  certainly  no  loss  of 
force  or  beauty  in  explaining  the  repetition  as  I  have 
already  done.  '  No  doubt,  it  is  a  most  important  part 
of  the  pastoral  work  to  admonish  you  of  every  evil  ten- 
dency that  arises  in  the  Church.  But  see  that  ye  also 
admonish  one  another?  Brethren,  if  a  man  be  over- 
taken in  a  fault,  ye  which  are  spiritual,  restore  such  a 
one  in  the  spirit  of  meekness,  ^  and  think  not  to  leave 
all  concern  of  this  kind  to  your  church  officers.' 

The  particular  fault  here  specified  is  disorderliness — 
that  breaking  the  ranks  *  of  social  and  ecclesiastical  life, 

'  Clirysostom,  CEcumenius,  The()phyla3t,  Estius,  Benson,  Macknight, 
Blooiiifield,  Trollope,  Pelle,  Conybeare,  and  others. 

'Col.  3:16.     Comp.  2  Thek  3  :  6,  15.  =  Gal.  6:1. 

*  draKTOvg — a  military  term. 


328  LECTURES    ON  [LECT.  XXIII. 

which,  as  we  formerly  saw,  ^  was  a  besettmg  sin  of  the 
primitive  churches,  not  excepting  the  Thessalonian. 
'  Where  the  Spirit  of  the  Lord  is,  there  is  Uberty.'  ^ 
Nor  is  it  to  be  wondered  at,  if,  in  times  of  special  rehg- 
ious  agitation,  this  liberty  is  ever  apt,  through  human 
weakness  and  corruption,  to  run  into  a  fanatical  rest- 
lessness, insubordination  and  license.  There  is  no 
reason,  however,  to  suppose,  that  at  Thessalonica  mat- 
ters had  yet  gone  farther  in  this  direction,  than  the  in- 
dulgence of  a  spirit  of  undue  excitement  in  regard 
especially  to  Christ's  second  coming,  and  what  may 
readily  be  conceived  as  resulting  from  that — a  paralysis 
of  interest  and  effort  in  all  secular  affairs  and  occupa- 
tions. But  even  this  the  Apostle  is  anxious,  for  the 
credit  of  the  gospel  and  for  the  sake  of  his  brethren 
themselves,  to  have  instantly  corrected.  He  therefore 
desires  that  the  disorderly  be  admonished.  Whatever 
sharpness  of  reproof  might  be  needed  to  repress  so 
great  an  evil,  must  not  be  spared.  By  his  own  explicit 
teachings  and  personal  example,  he  had  clearly  shown 
them  in  the  beginning  what  a  Christian's  duty  is  in 
these  relations  ;  and  already  in  this  Epistle  he  had  en- 
tered his  affectionate  protest  against  any  misappre- 
hension or  neglect  of  the  lesson.  Now  he  lays  upon 
the  Church  itself  the  responsibility  of  renewing  and  en- 
forcing these  repeated  instructions  for  the  reform  of 
actual  abuses.     He  would  have  it  ever  and  everywhere 

'  See  p.  239.  '  2  Cor.  3  :  17. 


CH.  5:14, 15.]         FIRST    THESSALONIANS.  329 

remembered,  that  '  God  is  not  the  author  of  confusion, 
but  of  peace,  as  in  all  churches  of  the  saints.'^ 

Need  I  add  that  this  fidelity  of  Christian  admonition, 
so  far  from  being  inconsistent  with  an  '  unfeigned  love 
of  the  brethren,'^  is  just  one  of  its  very  noblest  mani- 
festations ? 

2.  The  next  point  in  this  exhortation  to  the  brethren 
is,  that  they  should  '  comfort  the  feeble-minded,^  or  en- 
courage the  faint-hearted.  ^  For  the  reference  is  not  at 
all  to  the  intellectually  feeble,  but  to  such  as  by  reason 
of  persecution  (ch.  2  :  14),  or  the  death  of  friends  (ch. 
4:13),  or  for  any  other  cause,  were  dispirited,  dis- 
heartened, desponding. 

Let  these,  says  Paul,  be  comforted  and  encouraged  by 
their  brethren,  in  the  spirit  of  that  gracious  Lord  who 
'  raiseth  them  that  are  bowed  down,'  and  gives  rest  to 
the  weary  and  heavy  laden.*  In  what  tones  of  deepest 
tenderness  did  He  Himself  say  to  such  :  '  Let  not  your 
heart  be  troubled,  neither  let  it  be  afraid ' !  ^  And 
whence,  but  from  the  heart  of  Jesus,  comes  the  Spirit 
who  still  breathes  in  the  Church,  and  abides  with  her 
as  her  Comforter,  till  her  Lord  return  ?  It  is  surely, 
then,  a  natural  and  becoming  thing  that  they,  also,  in 
whom  that  Spirit  dwells,  should  '  comfort  them  which 
are  in  any  trouble,  by  the  comfort  wherewith  they  them- 

'  1  Cor.  14  :  33.  '  1  Pet.  1  :  22. 

'  -napaiivdelaOe  rovg  oXtyoipvxovg.       *  Ps.  146  :  8  ;  Matt.  11  :  28,  29. 
'John  14:27. 


330  LECTURES     ON  [LECT.  XXIII. 

selves  are  comforted  of  God.' ^  They  alone  understand 
the  meaning,  and  realize  the  force,  of  the  apostolic  ap- 
peal :  '  If  there  be  therefore  any  consolation  in  Christ, 
if  any  comfort  of  love,  if  any  fellowship  of  the  Spirit,  if 
any  bowels  and  mercies.'  ^ 

3.  Nearly  allied  to  this  duty  of  encouraging  the  faint- 
hearted is  the  third  office  of  Christian  charity  here 
mentioned,  that  of  '  supporting  the  weak ' — holding  on, 
as  we  might  say,  to^  them  that  are  ready  to  fall.  In 
consequence  of  defective  knowledge,  or  of  the  remain- 
ing influence  of  Jewish  prejudice  or  pagan  superstition, 
they  might  be  '  weak  in  the  faith.'*  Or  their  temporal 
circumstances  might  be  such  as  to  render  it  difficult  for 
them  to  provide  for  their  own  support.^  In  either 
case,  they  must  not  be  mortified,  or  neglected,  and 
shoved  out  of  sight.  Lay  hold  of  their  weakness  ;  sus- 
tain it,  and  strengthen  it.  Be  '  eyes  to  the  blind  '  and 
'feet  to  the  lame.'®  'Lift  up  the  hands  which  hang 
down,  and  the  feeble  knees  .  .  .  lest  that  which  is  lame 
be  turned  out  of  the  way  ;  but  let  it  rather  be  healed.'^ 
Thus  '  ought  ye  who  are  strong  to  bear  the  infirmities 
of  the  weak,  and  not  to  please  yourselves.'®  In  no 
other  way,  than  by  this  '  bearing  of  one  another's  bur- 
dens,' can  ye  so  effectively  'fulfil  the  law  of  Christ';®  in 

'  2  Cor.  1:4.         *  Phil.  2:1.         ^  avrix^odE.  *  Rom.  14:1. 

"  Acts  20  :  35  ;  see  the  Greek.  "  Job.  29  :  15. 

'Heb.  12:12,  13.  «  Rom.  15  :  1. 

*  Gal.  6:2;  dvaTTl7]pC)aars,  Jill  up,  fulfil  thoroughly. 


CH.  5:14,  15.]  FIRST    THESSALONIANS.  331 

no  other  way  tread  more  closely  in  the  footsteps  of  our 
Great  Exemplar,  on  whom  our  help  was  laid,  and  who, 
though  Himself  the  Power  of  God  and  the  Wisdom  of 
God,  '  breaks  not  the  bruised  reed,  nor  quenches  the 
smoking  flax.'  ^ 

4.  Then,  adds  the  Apostle,  'he  patient ' — long-suffer- 
ing ^ — 'toward  all; '  toward  the  weak^  if  they  should 
hang  longer  or  more  heavily  on  your  hands,  than  you 
think  is  either  needful  or  proper  ; — toward  the  faint- 
hearted^ should  your  words  of  cheer  fail  at  once  to  rouse 
them  ; — toward  the  disorderly  even,  in  case  there  be  no 
immediate  good  result  of  your  admonitions  ;  —  yes, 
toward  all  the  brethren,  with  none  of  whom  will  there 
lack  occasions  for  the  exercise  of  that  love  which  '  suf- 
fereth  long  and  is  kind  ; '  ^ — and  not  only  so,  but  '  toward 
all  iwQw,''  the  most  wayward  and  perverse,  your  bitter- 
est enemies  and  persecutors.  Remember  how,  not- 
withstanding '  all  ungodliness  and  unrighteousness  of 
men,'*  and  the  manifold  provocations  even  of  His  chil- 
dren, your  Heavenly  Father  is  '  long-suffering  to  us- 
ward,  not  willing  that  any  should  perish,  but  that  all 
should  come  to  repentance,'^  and  showers  meanwhile 
the  blessings  of  His  providence  on  all  alike — '  on  the 
evil  and  on  the  good  ...  on  the  just  and  on  the  un- 
just.' ' 

5.  Here,  you  perceive,  comes  into  view  what  is  per- 

'  Is.  42  :  3.  '  naKpodvfielTe.  ^  1  Cor.  13:4. 

*  Rom.  1:18.         '2  Peter  3:9.  "  Matt.  5  :  45. 


332  LECTURES    ON  [LECT.  XXIII. 

haps  the  severest  trial  of  a  man's  Christian  character — 
I  mean  the  Christian  law  regarding  the  treatment  of 
those  who  injure  us.  The  writer,  therefore,  takes  it  up 
by  itself,  and  makes  a  separate  point  of  it,  at  the  same 
time  signalizing  at  once  its  difficulty  and  its  importance 
by  a  challenge  of  special  attention  :  ^See  that  none  ren- 
der evil  for  evil  unto  any  one.^'^  No  matter  who  the 
parties  are,  or  what  may  have  been,  or  may  now  be, 
their  relations.  And  equally  unimportant  are  all  ques- 
tions as  to  the  precise  nature  and  aggravation  of  the 
offense.  The  rule  is  absolute  and  unconditional :  '  See 
that  no  one  render  evil  for  evil  unto  amj  oneJ  The 
law  of  retaliation  is  thus  utterly  disowned.  However 
agreeable  to  the  natural  sense  of  resentment,  and  how- 
ever consistent  with  the  highest  strain  of  heathen  virtue 
or  Pharisaic  righteousness,  it  violates  the  spirit  of  love, 
and  must  therefore  be  cast  out  of  the  domain  of  the 
Church. 

In  a  celebrated  treatise  expressly  devoted  to  ethical 
discussion,  the  eloquent  moralist  of  Pagan  Rome  for- 
bids only  the  unprovoked  injuring  of  others.  ^  And  you 
remember  how  they  who  '  sat  in  Moses'  seat '  ^  per- 
verted the  equitable  retributions  of  theocratic  justice — 
'  an  eye  for  an  eye,  and  a  tooth  for  a  tooth  '—into  a 
measure  and  justification  of  private  revenge.^     How 


'  TLVL. 

'  Cicero,  Be  Off.  I.  7  :   '  Justitise  primuin  munus  est,  ut  ne  cui  quU 
noceat,  nisi  lacessitns  injuria.' 

*  Matt.  23  :  2.  *  Matt.  5  :  38. 


CH.  5 :  14,  15.]         FIRST     THESSALONIANS.  333 

marked  the  contrast  of  the  Christian  rule  !  '  See ' — let 
every  man  keep  strict  and  jealous  watch  over  his  own 
heart,  and,  as  far  as  possible,  let  him  also  by  counsel 
and  by  example  restrain  those  around  him — '  See  that 
none  render  evil  for  evil  unto  amj  onej  *  I  say  unto  you, 
That  3^e  resist  not  evil '  ^ — such  was  the  original,  au- 
thoritative interdict  of  the  Lord  Himself,  which  is  but 
repeated  in  various  phrase  by  his  servants  ;  as  when 
Paul  says  again,  in  writing  to  the  Romans  :  '  Recom- 
pense to  no  man  evil  for  evil.  .  .  .  Dearly  beloved, 
avenge  not  yourselves.' ^  And  so  the  impetuous  tem- 
per of  that  other  disciple,  who  '  stretched  out  his  hand, 
and  drew  his  sword,  and  struck  a  servant  of  the  high 
priest,  and  smote  off  his  ear,'^  had  learned  to  bow  its 
neck  to  the  yoke  of  the  unresisting  Jesus,  when  he  too 
afterwards  cautioned  his  suffering  brethren  against  '  ren- 
dering evil  for  evil,  or  railing  for  railing.'* 

It  should,  indeed,  be  remarked,  that  what  the  text 
prohibits  is,  not  any  necessary  measures  of  precaution 
or  self-defense,  nor  even  an  appeal  for  redress  of  griev- 
ances, or  for  the  punishment  of  wrong-doers,  to  the 
public  magistrate  as  God's  minister,  ordained  by  Him 
to  '  attend  continually  upon  this  very  thing.'  ^  Paul 
himself  '  appealed  unto  Caesar.'  ^  But  to  '  render  evil  for 
evil,^  as  if  the  mere  exchange  of  blow  for  blow  were  of 
itself  an  allowable  or  admirable  thing — to  inflict  upon 
another,  though  our  worst  enemy,   pain  or  damage  of 

'  Matt.  5  :  39.  '  Rorn.  12 :  17,  19.  »  Matt.  26  :  51. 

*  1  Peter,  3:9.  "  Rom.  13  :  1,  6.  *  Acts  25 :  11. 


334  LECTURES    ON  [LECT.  XXUI. 

person,  or  property,  or  reputation,  for  its  own  sake,  or 
simply  to  make  him  suffer  because  he  has  made  us  suf- 
fer— in  a  word,  the  vindictive  spirit,  and  whatever  it 
prompts  to — every  thing  of  that  sort  is  put  under  the 
stern  ban  of  the  gospel,  as  '  savouring  not  the  things 
that  be  of  God,  but  those  that  be  of  men  '  ^ — as  '  earth- 
ly, sensual,  devilish.'^ 

Nor  is  this  all.  Hard  as  we  find  it,  brethren,  to  prac- 
tise, or  even  to  remember,  the  lesson  of  strict  absti- 
nence from  a  revengeful,  malignant  retaliation,  at  the 
very  time  when  we  are  smarting  and  burning  under 
unjust  assaults,  whether  of  violence  or  of  treachery,  yet 
even  this  is  but  the  negative  and  smallest  part  of  a 
Christian's  duty  toward  his  fellow-Christians  and  his  fel- 
low-men :  '  See  that  none  render  evil  for  evil  unto  any 
one  ;  but ' — in  direct,  active  opposition  to  every  such  im- 
pulse and  tendency — '  ever  follow  that  which  is  good  ' — 
the  good  thing  ^ — the  right  thing — the  kind  thing — '  good 
and  acceptable  before  Grod  '  ^ — '  good  and  profitable  unto 
men  '^ — and  this  '  both  among  yourselves,^  or  toward  one 
another ;  'and  toward  all,^^  Jews  and  heathens,  friends 
and  foes  alike.  It  is  true,  '  that  which  is  good '  will  not  al- 
ways be  that  which  is  pleasing  to  the  objects  of  your  be- 
nevolence. But,  even  in  what  they  may  regard  as  severe 
measures  on  your  part,  be  sure  that  your  motive  as  to- 
ward them  is  a  kind  one  ;  just  as  a  father  pities  the  child 

'  Matt.  16  :  23.  »  James  3  :  15..  ^  rb  ayadov. 

*  1  Tim.  5:4.         *  Tit.  3:8.         ^  el^  dX^^Xovg  Kal  elg  Travrag. 


CH.  5  :  14,  15.]  FIRST     T  H  ESS  AL  ONI  AN  S  .  335 

whom  he  chastises,  and  chastises  because  he  loves.  '  As 
we  have  therefore  opportunity,  let  us  do  good  unto  all 
men,  especially  unto  them  who  are  of  the  household  of 
faith.' ' 

And  observe,  that  this  work  of  beneficence  is  not  to 
be  with  us  an  incidental  thing,  or  a  thing  of  fits  and 
starts,  or  the  result  of  an  inevitable  solicitation,  or  the 
careless  or  impatient  giving  of  a  dollar  to  rid  ourselves 
of  annoyance.  It  is  to  be  the  aim  and  business  of 
life.  We  are  to  'follow  '  it — or  rather,  to  pursue  ^  it, 
with  spontaneous,  strenuous,  habitual  effort,  and  a  '  pa- 
tient continuance.'  ^  Our  means  of  blessing  the  Church 
or  the  world  may  seem  to  be  very  limited.  We  may 
have  but  'two  mites  ''^  to  cast  into  the  Lord's  treasury  ; 
or  '  a  cup  of  cold  water  only  '  ^  for  one  of  His  disciples  ; 
or  nothing  more  even  than  a  kind  look,  and  a  kind 
word,  and  an  '  effectual,  fervent  prayer '  ^  for  any  one, 
however  dear  to  us.  Or  circumstances  in  other  respects 
may  be  adverse,  and  such  as  to  tempt  us  to  quite  the 
opposite  course.  Our  character  and  motives  may  be 
misunderstood,  and  in  ignorance  or  in  malice  misrepre- 
sented daily.  Our  best  offices  may  be  received  with 
cold  disdain,  and  repaid  with  ingratitude  and  wrong. 
Still,  nothing  of  all  this  will  exempt  us  from  the  binding 
force  of  this  universal  law.  'Ever  follow  ' — always,  on 
all  occasions,  with  whatever  variety  of  outward  method, 
in  the  face  of  whatever  difficulties  and  provocations,  al- 

'  Gal.  6  :  10.  *  6iG)KSTe.  ^  Rom.  2  :  7. 

*  Mark  12 :  42.  *  Matt.  10  :  42.         «  James  5  :  16. 


336  LECTURES    ON  [LECT.  XXHI. 

ways  pursue— 'that  which  is  good,  both  toward  one  another, 
and  toward  alV  '  Therefore  if  thine  enemy  hunger,  feed 
him  ;  if  he  thirst,  give  him  drink  ;  for  in  so  doing,  thou 
shalt  heap  coals  of  fire  on  his  head.  Be  not  overcome 
of  evil,  but  overcome  evil  with  good.'  ^ 

From  all  that  has   been    said   v7Q  readily  infer  the 
transcendent  glory  of  the  gospel,  considered  merely  as 
a  system  of  morals.     What  a  Mutual  Benefit  Society 
were  the  Church — what  a  mighty  organ  of  brotherly 
counsel  and  succour  to  her  families  and  members — were 
she  pervaded  throughout,  and  governed  and  impelled  in 
all  her  action,  by  the  spirit  of  her  '  high  calling  of  Grod 
in  Christ  Jesus  ' !  '"^     The  objection,  indeed,  is  sometimes 
made,  and  is,  I  doubt  not,  much  oftener  felt  than  ex- 
pressed, that  in  some  of  its  requirements,  as,  for  in- 
stance, those  respecting  the  forgiveness  of  injuries  and 
the  treatment  of  enemies,  it  rises  so   '  far  above  out  of 
our  sight,' ^  as  to  be  really  inapplicable  to  the  present 
life  of  man.     It  is  by  no  means  in  the  doctrinal  region 
only  of  Christianity,  that  we  meet  with  '  hard  sayings,'* 
but  quite  as  frequently  perhaps    among   its  precepts. 
Nay,  the  whole  law,  as  summed  up  by  our  Lord  in  the 
two  commandments  of  loving   God  with  all  the  heart, 
and  with  all  the  soul,  and  with  all  the  mind,  and  one's 
neighbour  as  one's  self,  ^  is  so  'exceeding  broad,' ^  and 
high,  and  glorious  in  holiness,  that  God's  own  children 

'  Rom.  12:20,  21.         ^  Phil.  8:14.  'Ps.  10:5. 

*  John  6  :  60.  «  Matt.  22 :  37,  39.         "  Ps.  1 19  :  96. 


CH.5:14,15.]        FIRST    T  HE  S  S  AL  0  NI  AN  S  .  337 

never  place  themselves  face  to  face  with  it,  and  measure 
themselves,  their  conduct  and  their  motives,  thereby, 
but,  if  then  thrown  back  on  the  ground  of  their  per- 
sonal righteousness,  they  would  be  ready  to  cry  out  with 
the  prophet  in  the  temple  :  '  Woe  is  me  !  for  I  am  un- 
done,'^ or  with  Peter  on  the  sea  of  Galilee  :  'Depart 
from  me  ;  for  I  am  a  sinful  man,  0  Lord.'  ^ 

But  the  sceptical  feeling  to  which  I  have  referred,  and 
this  unquestionable  fact  of  the  Christian  experience, 
that,  to  whatever  point  we  may  have  attained  in  the 
Divine  life,  we  still  see  before  us  and  above  us  serene 
heights  of  holiness  shining  afar,  instead  of  implying  any 
defect  or  excess  or  unsuitableness  in  the  law,  serve 
rather  to  demonstrate  the  terrible  disorder  and  weak- 
ness wrought  by  sin  in  our  common  nature,  and  how 
low  that  nature  has  in  consequence  sunk  down  from  its 
original  standard  of  excellence. 

For  it  is  no  less  true,  on  the  other  hand,  that  in  every 
man — in  every  man,  at  least,  in  whose  heart  has  shined 
any  beam  of  spiritual  illumination — there  is  that  which, 
out  of  the  very  depths  of  conscious  debasement  and  im- 
potence, yet  '  consents  unto  the  law  that  it  is  good.'  ^ 
And  then  the  same  gospel  which  unfolds,  and,  so  to 
speak,  sublimates  the  idea  of  a  legal  perfection,  at  the 
same  time  sets  before  us  its  living  embodiment  in  the 
person  of  '  the  man  Christ  Jesus.'  *  Follow  Him,  my 
hearers,  as  He  '  goes  about  doing  good '  ^ — '  enduring 

'  Is.  6:5.  "  Luke  5:8.  '  Rom.  7 :  16. 

*  1  Tim.  2:5.  =  Acts  10  :  38. 

22 


338  LECTURES    ON  [LECT.  XXIII. 

such  contradiction  of  sinners  against  Himself '  ^ — '  when 
He  is  reviled,  reviling  not  again  ;  when  He  suffers, 
threatening  not; '  ^ — then  take  your  stand  near  the  cross 
— the  cross  of  Him  who  on  the  mountain  taught  His 
disciples,  saying :  '  Love  your  enemies  ' — with  the  love 
of  pity,  the  love  of  genuine  good-will,  the  love  of  prompt 
and  untiring  effort  in  their  behalf— 'love  your  enemies, 
bless  them  that  curse  you,  do  good  to  them  that  hate 
you,  and  pray  for  them  which  despitefully  use  you,  and 
persecute  you  ; '  ^ — and  now,  amidst  the  darkness  and 
the  shame,  the  railing  and  the  scoffing,  the  bitter  pains 
and  sorrows  of  death,  hear  that  same  voice  pleading 
with  Heaven  for  the  forgiveness  of  His  murderers, — and 
oh,  what  remains  of  severe  and  impracticable  in  any 
commandment  of  Christ  ?  To  use  the  language  of  one, 
who  was  indeed  an  eye-witness  of  these  very  scenes, 
'  His  commandments  are  not  grievous.'  * 

And,  in  like  manner,  '  God  commendeth  His  love  to- 
ward us,  in  that,  while  we  were  yet  sinners,  Christ  died 
for  us.'  ^  Here  then,  brethren — not  in  the  maxims  of 
this  world's  honour,  nor  in  the  ignoble,  brutal  im- 
pulses of  a  vindictive  retaliation — but  in  the  love  of 
God  and  His  Son — in  the  teaching,  and  example,  and 
death  of  the  world's  Saviour — are  we  to  look  for  the 
law,  and  the  motive,  of  the  Christian  life.  Only  thus 
may  we  '  become  ^  the  children  of  our  Father  which  is 
in  heaven,'  and  '  be  perfect,  even  as  our  Father  which 

'  Heb.  12  :  3.  '  1  Pet.  2  :  23.    .         '  Matt.  5  :  44. 

:    *  1  John  5:3.         *  Rom.  5:8.         «  Matt.  5  :  45  {yivjjade),  48. 


CH.  5:14,  15.]         FIRST    T  HESS  AL  0  NX  AN  S  .  339 

is  in  heaven  is  perfect.'  "We  need  but  to  enter  more 
deeply  into  the  life  and  heart  of  Jesus,  that  we  may  feel 
how  easy  and  natural,  not  to  say  how  noble  and  beauti- 
ful, is  this  Divine  perfection  in  the  perfect  man.  And 
if,  dear  hearers,  we  would  not  only  contemplate  and  ad- 
mire, but  imitate,  this  great  Pattern  of  all  the  redeemed, 
let  us  devoutly  and  continually  implore  the  indwelling 
of  that  gracious  Spirit,  who  '  helpeth  our  infirmities,'^ 
and  gradually,  but  surely,  fashions  the  Church  into  the 
likeness  of  her  Lord. 

'Rom.  8:26. 


LECTURE    XXIY, 

I.  Thessalonians  5 :  16. — '  Rejoice  evermore.' 

From  the  sphere  of  social  duties  the  writer  here 
passes  again  into  the  inner  circle  of  individual  expe- 
rience. And  his  first  word  is :  'Rejoice  evermore ' — 
always  rejoice.  ^ 

It  is  a  brave  word.  Or  may  it  not  rather  be  called 
a  rash  and  unseasonable  one  ?  In  a  world  so  full  of 
sin,  sorrow,  and  death — in  a  church  so  sorely  tried — 
might  it  not  even  sound  like  thoughtless  mockery  of 
others'  woes  ? 

But  then  it  is  not  in  this  place  alone  that  Paul  sum- 
mons his  afflicted  brethren  to  joy — present  joy — per- 
petual joy.     To  the  Philippians  he  calls  as  with  ever 

renewed  trumpet  tones  :  '  Rejoice  in  the  Lord 

Rejoice  in  the  Lord  always :  again  I  will  say.  Rejoice.'  ^ 
Everywhere,  indeed,  he  makes  it  apparent  that  he  con- 
siders this,  not  only  one  of  the  highest  privileges,  but 

'  TTavTOTE  xatp^TE.  *  Phil.  3  :  1  ;  4  :  4  {-ndXiv  ipd). 


CH.  5:16.]  FIRST    T  HESS  ALONI A  NS  .  341 

one  of  the  most  urgent  and  comprehensive  obhgations, 
of  the  Christian.  Nay,  he  speaks  of  it  as  something  to 
which  he  himself  and  his  fellow  Apostles  had  actually 
attained.  Among  the  many  other  paradoxes  exempli- 
fied in  their  career,  they  were,  he  says,  '  sorrowful,  yet 
alway  rejoicing  ;  '^ — thus  placing  in  sharpest  relief  what 
might  be  deemed  contradictory  and  impossible  in  the 
alleged  harmony  of  emotions  apparently  incompatible. 

That  this,  however,  was  no  vain  boast  on  his  part, 
and  that  there  really  does  exist  ample  ground  for  the 
exhortation  before  us,  will  be  sufficiently  apparent,  if 
we  advert  briefly  to  the  deep,  perennial  fountains  of 
the  believer's  joy. 

I.  Consider  in  the  first  place,  as  preliminary  to  all 
the  rest,  his  relation  to  Christ. 

'  My  Beloved  is  mine,  and  I  am  His '  ^ — let  a  man  be 
able  with  some  degree  of  comfortable  assurance  to  say 
that,  and  is  it  not  enough  of  itself  to  explain  and  justify 
whatever  seeming  incongruity  between  his  circum- 
stances of  outward  trial  and  the  manifestation  of  a  joy- 
ful spirit?  What  is  there  that  our  ruined  nature 
needs,  which  it  cannot  find  in  Christ  ? — atoning  blood, 
to  cleanse  from  all  sin — a  righteousness,  in  which  not 
even  the  eye  of  the  Divine  holiness  can  discern  spot 
or  blemish — subduing,  renewing  power,  to  form  us 
into  the  Divine  image — a  Teacher,  to  instruct  our  ig- 
norance— a  Friend,  to  cheer  us — a  kindred  High  Priest, 

'2  Cor.  6:10.  'Cant  2: 16. 


342  LECTURES   ON  [LECT.  XXIV. 

to  intercede  for  us  in  the  heavenly  places,  and  reconcile 
us  to  God — a  wise,  faithful,  gentle,  almighty  Shepherd, 
to  lead  us,  and  feed  us,  and  guard  us  through  the  wil- 
derness into  the  bright,  spacious,  ever  fresh  and  un- 
fading pastures  of  eternity  ; — yes,  dear  hearers,  we  all 
feel  that  we  do  need  all  that ;  and  again  I  say,  we  have 
it  all  in  Christ. 

It  is,  then,  nothing  wonderful  that  they,  who  can 
rightfully  claim  such  a  Saviour  as  their  own,  should 
'  rejoice  in  Christ  Jesus.' ^  This  is  mentioned  as  one  of 
their  characteristics  ;  and  there  is  no  better  definition 
of  a  Christian — no  surer  test  of  regeneration.  'Him 
having  not  seen,  they  love  ;  in  Him,  though  now  they 
see  Him  not,  yet  believing,  they  rejoice  with  joy  un- 
speakable and  full  of  glory.'  ^  And  so  it  has  been  from 
the  beginning.  'Abraham  rejoiced  to  see  Christ's  day  : 
and  he  saw  it,  and  was  glad.'^  And  all  the  successive 
generations  of  God's  justified  Israel  glory  in  that  same 
name  of  Jehovah,  their  Righteousness  and  Strength.'* 
They  rejoice  in  Him  as  the  eternal  Son — as  *  the 
"Word  made  fl^esh ' — the  '  Mediator  between  God  and 
men'  ^ — their  own  Prophet,  Priest,  and  King — their  '  all 
and  in  all.'^  And  they  ^always  rejoice''  in  Him.  For 
this  is  '  the  foundation  of  God.'^  Amid  the  change  and 
flow  of  all  things  around,  it  remains  steadftist  and  un- 
moveable — '  Jesus  Christ  the  same  yesterday,  and  to- 
day, and  for  ever.'  ®     What  He  was  to  patriarchs,  apos- 

'  Phil.  3:3.         n  Peter  1:8.         "  John  8  :  56.         *  Is.  45  :  24,  25. 
*  John  1:14;  1  Tim.  2:5.  '    '00].  3:11. 

'2  Tim.  2:19.  «Heb.  13:8. 


CH.  5:16.]  FIRST    THESSALONIANS.  343 

ties,  and  martyrs,  in  all  varieties  of  their  earthly  con- 
dition, and  in  their  hours  of  sorest  extremity,  that  He 
still  is  to  every  troubled,  dying  saint. 

II.  Consider,  secondly,  the  believer's  relations  to  God. 

'  Being  justified  by  faith,  he  has  peace  with  God 
through  our  Lord  Jesus  Christ.'  ^  His  '  fellowship  is 
truly  with  the  Father.'  "^  He  no  longer  seeks  to  hide 
himself  from  God's  presence,  or  to  stifle  even  the  re- 
membrance of  Him.  On  the  contrary,  the  strong  bent 
of  his  thoughts  and  affections  is  toward  the  Supreme 
Being,  '  as  the  heart  panteth  after  the  water  brooks.'  ^ 
With  David,  he  '  delights  himself  in  the  Lord.'  *  With 
Paul,  he  'joys  in  God.'^  When  'riches,'  therefore, 
'make  themselves  wings,'  and  'fly  away  as  an  eagl6 
toward  heaven '  ^ — when  friends  fail  us  by  desertion  or 
death — when  the  world  casts  us  out,  and  passes  coldly 
by — or  disease  and  the  gathering  infirmities  of  age  unfit 
us  for  worldly  pleasures — oh,  what  joy  may  still  abide 
in  that  soul,  which  even  then,  sitting  solitary  in  the 
dust,  looks  up  trustingly  in  the  face  of  God,  and  calmly 
says  :  '  The  Lord  is  the  portion  of  mine  inheritance  and 
of  my  cup.'^  'Although  the  fig-tree  shall  not  blossom, 
neither  shall  fruit  be  in  the  vines  ;  the  labour  of  the 
olive  shall  fail,  and  the  fields  shall  yield  no  meat ;  the 
flock  shall  be  cut  off  from  the  fold,  and  there  shall  be 
no  herd  in  the  stalls  :  yet  I  will  rejoice  in  the  Lord,  I 

>  Rom.  5:1.  '  1  John  1:3.  «  Ps.  42 :  1.  '  Ps.  37  :  4. 

*  Rom.  5:11.  '  Prov.  23  :  5.  ^  Ps.  16  :  5. 


344  LECTURES   ON  [LECT.  XXIV. 

will  joy  in  the  God  of  ray  salvation.'^  For  here  again, 
as  this  is  a  satisfying,  so  is  it  also  a  sure  and  unfailing 
portion.  It  is  a  '  portion  for  ever.'  ^  It  is  *  the  fountain 
of  living  waters '  ^  — pure — inexhaustible — following  the 
pilgrim  of  faith  through  all  his  wanderings  —  and 
'springing  up  into  everlasting  life.'*  If  that  portion, 
dear  brethren,  be  yours — if  from  the  cares  and  conflicts 
of  life,  from  '  the  burden  and  heat  of  the  day,'  ^  you  can 
at  all  times  turn  aside,  and  refresh  your  hearts  from 
this  '  river  of  God  which  is  full  of  water,'  ^  you  at  least 
will  not  regard  it  as  an  inconceivable  thing,  that  a  child 
of  God  may  even  in  this  world  fulfil  the  apostolic  ex- 
hortation, and  '  always  rejoice.^ 

III.  Or  we  may  contemplate  the  same  great  and 
blessed  truth  under  still  another  aspect,  if  we  remember 
that  the  Holy  Spirit,  whom  the  Saviour  sent  as  the  Com- 
forter of  His  bereaved  Church,  '  that  He  might  abide  with 
us  for  ever,'''^  is  Himself  the  Author  of  this  joy.  For 
which  reason  our  Apostle  distinguishes  it  in  the  first 
chapter  of  this  Epistle  as  the  '  joy  of  the  Holy  Ghost.' 
And,  when  praying  for  the  brethren  at  Rome,  that  '  the 
God  of  hope  would  fill  them  with  all  joy  and  peace  in 
believing,  that  they  might  abound  in  hope,'  he  is  careful 
to  add,  '  through  the  power  of  the  Holy  Ghost.'  ^ 

This  gracious  office  the  Spirit  fulfils  by  '  receiving  of 

'  Hab.  3  :  IT,  18.        '  Ps.  73  :  26.        '  Jerem.  2  :  13.     "  John  4 :  14. 
»  Matt.  20  :  12.  '  Ps.  65  :  9.         '  John  14 :  16.      '  Rom.  15  :  13. 


CH.6:16.]  FIRST    T  HES  S  AL  ON  I  AN  S  .  345 

Christ's,  and  showing  it  unto  us.'  ^  As  Christ  Himself 
is  anointed  with  the  '  oil  of  gladness  above  His  fellows,'  * 
so  from  His  sacred  head  it  descends  '  to  the  skirts  of  His 
garments.'^  *  Of  His  fulness  have  all  we  received,  and 
grace  for  grace.' ^  And  the  great  Organ  of  communi- 
cation is  the  Holy  Spirit. 

The  Holy  Spirit  in  like  manner  leads  the  soul  to  that 
other  infinite  source  of  joy,  the  love  of  God.^  Sent 
into  the  heart  as  '  the  Spirit  of  adoption,'  He  '  beareth 
witness  with  our  spirit,  that  we  are  the  children  of 
God  :  and  if  children,  then  heirs  ;  heirs  of  God,  and 
joint  heirs  with  Christ.'^  And  not  only  so,  but  He 
Himself  'is  the  earnest  of  our  inheritance,'^  and  alone 
'  makes  us  meet '  for  its  enjoyment.  ^ 

In  whatever  heart,  then,  be  it  of  the  humblest  slave, 
this  glorious  Inmate  dwells,  may  it  not  rightfully  be 
expected  to  hold  perpetual  festival  ?  What  greater  af- 
front to  His  condescending  presence,  and  benignant 
design,  and  merciful  operation,  than  a  spirit  of  sadness, 
dejection,  and  as  it  were  funereal  gloom  ? 

lY.  Among  the  secondary,  derivative  sources,  as 
they  may  be  called,  of  Christian  joy,  special  mention  is 
due  to  the  word  of  God,  with  all  its  *  exceeding  great 
and  precious  promises  J  ^  These  are  to  the  Church  'the 
breasts  of  her  consolations,'^"  and  therefore  the  jo}^  she 

•John  16: 15.  »  Ps.  45  :  7.  '  Ps.  133  :  2. 

*  John  1  :  16.  '  Rom.  5  :  5.  '  Rom.  8  :  15-17. 

'  Eph.  1  :  14.         '2  Cor.  5:5;  Col.  1:12.  °  2  Pet.  1  :  4. 
"  Is.  66:11. 


346  LECTURES   ON  [LECT.  XXIV. 

draws  from  them  is  tlie  'joy  of  faith.' ^     Take  only  one 
or  two  as  a  sample  of  the  rest : — 

'  I  will  never  leave  thee,  nor  forsake  thee  ; '  ^ — neither 
in  sickness,  nor  in  poverty,  nor  in  danger  by  land  or 
sea,  nor  in  old  ago,  nor  when  forsaken  of  all  other 
friends. 

'  Cast  thy  burden  upon  the  Lord,  and  He  shall  sus- 
tain thee  ; '  ^  ■ — no  matter  what  thy  burden  is,  whether 
of  sin,  or  of  care  ; — and  no  matter  how  sharp  and 
heavy. 

'All  things  work  together  for  good  to  them  that  love 
God,  to  them  who  are  the  called  according  to  His  pur- 
pose,'^— the  unlikeliest  things,  things  seemingly  the 
most  adverse,  so  work,  and  that  no  less  surely,  no  less 
directly  even,  than  other  things  of  a  quite  different 
aspect.  Says  the  Apostle,  '  We  know'  this  ; — as  if  he 
spoke  not  only  from  the  Divine  testimony,  but  from 
abundant  experience  of  his  own.  And,  dear  brethren, 
what  a  light,  as  from  the  face  of  God,  is  thus  shed  down 
into  the  bosom  of  the  darkest  clouds  and  storms  of  life  ! 
These  too  are  heavenly  angels,  though  in  disguise — the 
veiled  messengers  and  ministers  of  infinite  wisdom  and 
love  ; — and  there  is  not  one  of  them  but  bears  in  his 
hand,  from  Him  who  sends  him  forth,  this  additional 
pledge  :  '  God  is  faithful,  who  will  not  suffer  you  to  be 
tempted  above  that  ye  are  able  ;  but  will  with  the 
temptation  also  make  a  way  to  escape,  that  ye  may  be 

'Phil.  1;  25.  VHeb.  13:5. 

•  Ps.  55 :  22.  *  Rom.  8  :  28. 


CH.5:16.]  FIRST     T  HES  S  ALO  NI A  N  S .  34Y 

able  to  bear  it ; '  ^  — a  way  to  escape — if  in  no  other  way, 
then  through  the  gates  of  death.  As  in  the  hour  of 
Israel's  perplexity  and  fear,  He  will  open  for  you  a 
pathway  through  the  floods,  and  will  Himself  be  with 
you  there,  to  shield,  and  guide,  and  comfort  you. 

Now  in  these  and  numberless  other  such  promises, 
covering  every  possible  need  and  exigency  of  the 
present  life,  the  behever  rejoices,  and  should  '  always 
rejoice.''  For  this  word  of  God  '  liveth  and  abideth  for 
ever,'^  and  its  pledges,  every  one  of  them,  are  punctu- 
ally redeemed  in  the  life  and  death  of  every  one  of  His 
children. 

But  it  is  on  the  illimitable  future  beyond  the  grave, 
that  the  gospel  concentrates  its  radiance.  It  '  brings 
life  and  immortality  to  light.'  ^  As  the  consummation 
and  crown  of  all  the  promises,  and  so  as  the  end  of  our 
faith,  and  the  fulfilling  of  our  joy,  it  foretells  the  return 
of  the  Saviour,  the  resurrection  of  the  dead,  and  the 
life  everlasting  of  all  the  redeemed  in  the  rest  and  glory 
of  the  kingdom.  And  shall  not  the  assured  expectants 
of  such  a  destiny  rejoice — 'always  rejoice^ — whatever 
befall  them  here  on  the  way  ?  We  know  how  hope  ex- 
hilarates the  heart  of  man,  and  makes  his  face  to  shine. 
And  so  this  element  likewise  enters  largely  into  the  joy 
of  the  Church.  She  '  rejoices  in  hope — in  hope  of  the 
glory  of  God.'  * 

'  1  Cor.  10 :  13.  »1  Pet.  1:23. 

•  2  Tim.  1  :  10.  *  Rom.  5:2;   12  :  12. 


348  LECTURES    ON  [LECT.  XXIV. 

Y.  Another  thing  to  be  considered  is  this,  that  the 
continual  rejoicing  to  which  we  are  here  exhorted  is 
intimately  connected  with  a  life  of  active  Christian  henefi- 
cence.  Indeed,  this  very  connection  has  been  thought  ^ 
to  have  suggested  to  the  Apostle  the  juxtaposition  of 
this  sixteenth  verse  to  the  inculcation  in  the  verses  im- 
mediately preceding  it  of  the  claims  of  Christian  charity. 
And  so  also  it  may  be  worth  observing,  that,  when  Paul 
enumerates  the  fruits  of  the  Spirit,  he  mentions  *  love  ^ 
first  of  all,  and  then,  next  to  it,  'joy.'  ^ 

Certain  it  is,  brethren,  that  there  is  a  'comfort  of 
love,'^  and  that  not  only  for  the  loved  object,  but  for 
the  loving  heart  itself.  For  many  kinds  of  mental  de- 
pression there  is  perhaps  no  readier  or  more  effectual 
cure,  than  to  engage  ourselves  in  some  work  for  doing 
good  to  others.  He  who  devotes  himself,  in  the  spirit 
of  the  Lord  Jesus,  and  according  as  he  has  opportunity, 
to  making  those  around  him  happy,  cannot  fail  of  his 
reward  in  a  double  portion  of  happiness  for  himself.  '  It 
is  more  blessed  to  give  than  to  receive.'*  For  it  is  at  once 
to  reflect  the  image,  and  taste  the  blessedness,  of  Him 
who  is  '  good  to  all :  and  His  tender  mercies  are  over 
all  His  works.'  ^ 

Here,  then,  is  another  well-spring  of  joy,  at  which 
we  may  at  all  times  refresh  our  souls.  '  The  poor,'  the 
sorrowful,  the  comfortless,  '  we  have  with  us  always, 
and  whensoever  we  will  we  may  do  them  good. '  ^ 

'  As  by  Chrysostom.         '  Gal.  5  :  22.  .  *  Phil,  2  :  1. 

*  Acts  20  :  35,  '  Ps.  145  :  9,  •  Mark  14  :  7. 


CH.5:16.]  FIRST    T  HESS  ALO  NI ANS .  349 

VI.  I  shall  only  add,  that  the  principle  of  our  last 
remark  admits  of  application  to  every  other  departmeiit 
of  the  'practical  Christian  life.  And  for  this  reason,  as 
was  formerly  hinted,  the  brief  precept  before  us  is 
really  one  of  the  very  largest  import.  Sin,  a  defiled 
conscience,  the  sense  of  guilt — these  are  the  things  that 
darken  and  disturb  all  the  fountains  of  joy  ;  whereas  a 
holy  life — a  careful  walking  in  the  paths  of  righteous- 
ness— daily  to  '  exercise  one's  self  to  have  always  a  con- 
science void  of  offence  toward  God,  and  toward  men '  ^ 
— this  of  itself  is  '  a  perpetual  feast,' ^  and  it  leads  the 
soul  beside  the  still  waters.  To  say  to  the  children  of 
God,  therefore  :  'Ahvays  rejoice,^  is  just  equivalent  to 
saying  :  '  Live  up  to  your  high  privilege.  Walk  worthy 
of  the  vocation  wherewith  ye  are  called.  ^  Perfect  holi- 
ness in  the  fear  of  God.*  Building  up  yourselves  on 
your  most  holy  faith,  praying  in  the  Holy  Ghost,  keep 
yourselves  in  the  love  of  God,  looking  for  the  mercy  of 
our  Lord  Jesus  Christ  unto  eternal  life.'  ^ 

I  have  thus  sought,  dear  brethren,  to  guide  you  to 
the  sources  of  Christian  joy  in  the  relations  of  the  be- 
liever to  Christ,  to  God,  and  the  Holy  Spirit — in  the 
promises  of  the  Word — and  in  a  loving,  beneficent,  and 
holy  life.  But,  while  looking,  as  we  have  done,  into 
these  wells  of  salvation  one  after  the  other,  let  us  not 
think  that  any  one   of  them  exists  apart,  and  uncon- 

'  Acts  24  :  16.         '  Milton,  Gomus,  478.  '  Eph.  4:1. 

*2  Cor.  7:1.  *  Jude20:21. 


350  LECTURES   ON  [LECT.  XXIV. 

nected  with  the  rest.  It  is  with  them  as  with  the  great 
system  of  our  northern  lakes.  The  same  '  rain'  from 
heaven — one  and  the  same  Divine  fulness — '  filleth'  them 
all,  ^  and  overflows  at  last  into  the  '  great  and  wide  sea.'  ^ 

All  this  while,  however,  you  may  have  felt  a  difficulty 
in  reconciling  the  apostolic  injunction  with  the  manifold 
painful  experiences  of  God's  people  in  this  world,  their 
sorrows,  and  tears.     In  regard  to  this  let  it  be  observed, 

1.  In  the  first  place,  that  these  stormy  winds  of  life 
may,  after  all,  be  said  to  agitate  but  the  surface  of  the 
soul,  and  reach  not  to  the  silent  depths.  As  the  ice- 
berg from  the  pole  is  sometimes  seen  floating  into  the 
sunshine  and  warmth  of  the  south,  impelled  against 
breeze  and  tide  by  the  great  under-currents,  so,  in  the 
face  of  all  temporary,  outward  conflicts,  the  strong,  cease- 
less tendency  of  the  renewed  nature  is  still  onward  to  joy. 

2.  Then,  secondly,  you  are  to  remember,  that  it  is 
not  the  measure  of  actual  and  ordinary  attainment,  that 
determines  Christ's  law,  and  our  duty,  but  what  is 
through  Divine  grace  attainable,  and  in  itself  accordant 
with  the  spirit  of  faith  and  hope.     And, 

3.  Finally,  I  appeal  to  the  history  of  the  Church,  and 
to  the  hearts,  it  may  be,  of  some  suffering  children  of 
God  here  present.  Both  will  bear  me  out  in  asserting 
it  to  be   quite   a  possible  thing,   that,  where    sorrow 

'  Ps.  84  :  6.  »  Ps.  104 :  25. 


CH.  5;1C.]  FIRST    THESSALONIANS.  351' 

abounds,  joy  should  much  more  abound.  The  Apos- 
tles themselves,  when  first  they  heard  from  the  lips  of 
then'  Lord  those  lofty  words  :  '  Blessed  are  they  which 
are  persecuted  for  righteousness'  sake.  .  .  .  Blessed  are 
ye,  when  men  shall  revile  you,  and  persecute  you,  and 
shall  say  all  manner  of  evil  against  you  falsely,  for  my 
sake.  Rejoice,  and  be  exceeding  glad,'^  may  have  ac- 
counted that  too  a  hard  saying.  They  understood  it 
better,  when,  after  their  first  '  trial  of  cruel  mockings 
•and  scourgings '  ^  for  Christ's  sake,  and  the  gospel's, 
'  they  departed  from  the  presence  of  the  council,  re- 
joicing that  they  were  counted  worthy  to  suffer  shame 
for  His  name.'  ^  Ever  afterwards  they  thus  '  gloried  in 
tribulation,'^  and  probably  found  it  to  be  the  most  rap- 
turous, triumphant  moment  of  their  life,  when  they 
bared  their  necks  to  the  stroke  of  martyrdom. 

The  same  spirit  of  heroism  breathed  in  their  follow- 
ers. You  remember  how  the  Thessalonians  'received 
the  word  in  much  affliction,  with  joy  of  the  Holy 
Ghost,'  *  and  how,  among  the  churches  generally  of 
Macedonia,  '  the  abundance  of  their  joy  .  .  .  abounded 
in  a  great  trial  of  affliction.'^  They  had  all,  it  seems, 
learned  the  lesson,  to  '  count  it  all  joy,  when  they  fell 
into  divers  temptations.'^ 

And,  as  I  have  said,  it  may  be  that  some  of  you  too, 
my  hearers,  though  *  ye  have  not  yet  resisted  unto  blood, 

'  Matt.  5  :  10-12.  "  Heb.  11 :  36. 

•Acts  5:  41.  *  Rom.  5:2.  *  1  Thess.  1  :  6. 

•  2  Cor.  8:2.  '  James  1 :  2. 


352  LECTURES   ON  [LECT.  XXIV. 

striving  against  sin,'  ^  do  know  the  luxury  of  Christian 
tears — the  blessedness  of  '  humbling  yourselves  under 
the  mighty  hand  of  God,'^  even  when  that  hand  is 
armed  with  the  rod  of  fatherly  correction.  Oh,  is  it  not 
joy  enough  for  the  disciple,  that  in  anything — be  it  even 
in  the  fellowship  of  suffering — he  is  made  like  unto  his 
Lord  ?  ^  But  you  know  also  that  your  '  light  affliction, 
which  is  but  for  a  moment,'  is  a  badge  of  your  own  son- 
ship,  ^  and  an  essential  means  of  your  sanctification,^ 
while  at  the  same  time  it  also  '  worketh  for  you  a  far 
more  exceeding  and  eternal  weight  of  glory.'  ^ 

Cherish,  then,  dear  brethren,  and  in  all  your  service 
manifest,  a  spirit  which  so  honours  your  profession  and 
your  Lord.  ^Always  rejoice;^  and  let  'the  joy  of  the 
Lord  be  your  strength' '''  for  duty  and  for  trial. 

In  conclusion,  let  all  learn  to  estimate  aright  the  mis- 
erable ignorance  of  the  calumny,  that  true  religion  is 
under  any  possible  circumstances  unfavourable  to  true 
happiness.  No,  no,  dear  friends,  God  formed  man  at 
the  first  for  joy.  And  now  that  at  the  price  of  blood 
— the  blood  of  His  own  Son — He  has  redeemed  us,  it  is 
still  only  for  yet  greater  joy.  Be  persuaded,  that  a 
creature  made  in  the  image  of  God  must  be  capable  of 
far  higher  and  better  things  than  '  the  pleasures  of  sin,' ' 
or  'the  laughter  of  the  fool,'^  or  the  indulgences  of 

'  Heb.  12  :  4.  M  Pet.  5  :  6. 

"  Phil.  3  :  10  ;  Rom.  8  :  17  ;  2  Cor.  4:10;  Col.  1  :  24,  «&c. 

*  Heb.  12  :  6-8.  "  Rom.  5  :  3-5  ;  Heb.  12  :  1 1. 

•2  Cor:  4:  17,  18.         ^  Nehem.  8  :  10.         «  Heb.  11:25. 

»  Eccl.  7  :  6. 


CH.  5:16.]  FIRST    THESSALONIANS.  353 

wealth,  or  llie  pomp  of  power,  or  the  merely  secular 
gratifications  of  intellect  and  taste.  Not  for  these 
things  did  the  Son  of  God  '  endure  the  cross,  despising 
the  shame.'  Behold  Him  '  set  down  at  the  right  hand 
of  the  throne  of  God.'  ^  It  is  scarcely,  indeed,  for  us 
to  speak  of  that  joy,  which  shall  eternally  fill  the  heart 
of  Jesus,  as  the  reward  of  His  obedience  unto  death. 
But,  when  He  comes  again  '  the  second  time,  without 
sin  unto  salvation,'  ^  this  is  what  He  Himself  will  say  to 
every  good  and  faithful  servant  :  '  Enter  thou  into  the 
joy  of  thy  Lord."^  It  is  a  characteristic  note  of  John 
Howe  on  that  most  gracious  word  :  '  We  are  told  of 
their  entrance  into  joy,  nothing  of  their  passing  out  of  it 
any  more  ;  the  last  thing  we  hear  of  them  is,  that  they 
are  gone  into  joy.' 

'  Heb.  12  :  2.  Heb.  9 :  28.  '  Matt.  25  :  21. 


23 


LECTURE  XXY. 

I.  Thessalonians  5  :  17. — '  Pray  without  ceasing.' 

This  precept,  ^Pray  witJiout  ceasing' — or,  according 
to  the  form  of  the  original,  ^  unceasingly  jpray — comes 
immediately  after  the  summons  to  rejoice  always.  So 
far,  therefore,  is  that  joy  from  being  the  mere  buoy- 
ancy of  the  animal  life,  or  the  elation  of  self-confidence, 
that  it  exists  only  where  there  is  an  abiding  sense  of 
absolute  dependence  upon  God. 

The  same  connection  between  joy  and  prayer  is  indi- 
cated in  Rom.  12  :  12  :  'Rejoicing  in  hope;  patient  in 
tribulation ;  continuing  instant  in  prayer  ;'  and  in 
Phil.  4  :  4-7  :  '  Rejoice  in  the  Lord  always  :  again  I 
will  say,  Rejoice.  Let  your  moderation  be  known  unto 
all  men.  The  Lord  is  at  hand.  Be  careful  for  nothing  ; 
but  in  every  thing  by  prayer  and  supplication  with 
thanksgiving  let  your  requests  be  made  known  unto 
God.     And  the  peace  of  God,  which  passeth  all  under- 


CH.5:17.]  FIRST    THESSALONIANS.  355 

standing   shall   keep   your  hearts    and  minds  through 
Christ  Jesus.' 

Prayer  may  be  defined  generally  as  the  address  of  the 
soul  to  God,  in  the  consciousness  of  its  own  need,  and  in 
faith  of  the  Divine  mercy  and  all-sufficiency.  For  a 
creature  with  such  feelings  and  convictions  to  pray  is 
just  as  natural,  as  for  a  hungry  child  to  ask  bread  from 
a  parent. 

A  vain  philosophy,  it  is  true,  has  often  objected  : 
'  What  profit  should  we  have,  if  we  pray  unto  Him  ?  ^ 
Will  the  Infinite  God  concern  Himself  with  the  petty 
affairs  of  men  ?  Or  can  our  feeble  and  distant  cries  af- 
fect in  any  way  the  onward  march  of  His  providence  ? ' 
But  these  cavils  of  a  practical  atheism  have  never  satis- 
fied the  reason,  any  more  than  they  have  been  able  to 
paralyze  the  instincts  and  aspirations  of  the  heart. 
*  Should  not  a  people  seek  unto  their  God  ? '  ^  is  a  chal- 
lenge that  commands  the  ready  assent  of  nations,  civil- 
ized or  savage.  In  all  ages  heathendom  has  multiplied 
its  altars,  and  sought  to  propitiate  the  higher  powers  by 
sacrifice  and  prayer.  And  especially  before  the  light  of 
revelation,  and  the  experience  of  the  Church,  the  doubts 
and  speculations  of  unbelief  on  this  point  vanish  like 
empty  mist. 

'  0  Thou  that  hearest  prayer ! '  ^ — that  is  one  of  the 
many  gracious  Scriptural  designations  of  the  only  living 
and  true  God.     And  so  the  place  which  He  chooses  to 

"Job  21: 15.  Ms.  8:19.  'Ps.  65:2. 


356  LECTURES   ON  [LECT.  XXV. 

put  His  name  there — where  He  meets  and  blesses  His 
worshippers — '  shall  be  called  a  house  of  prayer  for  all 
people.'  ^  But  in  vain  should  I  attempt  to  enumerate 
all  the  motives  and  encouragements  which  the  Bible  fur- 
nishes to  engage  us  in  this  direct  intercourse  of  the  soul 
with  'the  Father  of  spirits.'^  They  are  numerous  as 
our  own  trials,  and  necessities,  and  temptations,  and 
weaknesses,  or  as  His  mercies  and  resources.  And 
nothing,  I  believe,  more  clearly  demonstrates  the  des- 
perate wickedness  of  our  nature,  than  that,  in  spite  of 
all  these,  and  all  the  invitations  and  promises  of  the 
word,  and  all  the  examples  there  recorded  of  effectual 
prayer,  men  in  general  continue  so  averse  to  this  spirit- 
ual exercise,  and  Christians  themselves  are  so  cold  and 
intermittent  therein. 

^1  Reflect,  brethren,  on  what  we  are  and  what  God  is  ; 
and  then  say  if  it  would  not  be  a  wonder  of  condescen- 
sion, that  should  allow  us  even  once  in  our  lifetime  to 
'  take  upon  us  to  speak  unto  the  Lord.'  ^  But,  behold, 
it  is  God  that  '  calls,  and  we  refuse  ;  He  stretches  out 
His  hand,  and  no  man  regardeth.'*  He  seats  Himself 
on  a  throne  of  grace,  and  there  He  '  waits  that  He  may 
be  gracious  unto  us,'^  and  He  bids  us  draw  near  and  re- 
ceive, simply  for  the  asking,  all  blessings.  But,  alas, 
how  few  thus  come  !  And,  of  those  who  do,  how  many 
approach  under  the  impulse  rather  of  custom  or  con- 
scious duty,  than  of  fervent  duty  and  filial  expectation ! 

^  Is.  56:7.  'Heb.  12:9.  ^  Gen.  18:27. 

*Prov.  1:24.  »  Is.  30  :  18. 


CH.5:17.]  FIRST    THESSALONIANS.  357 

Meanwhile,  our  unbelief  and  unfaithfulness  have  no 
power  to  change  that  economy  of  the  Divine  wisdom 
and  love,  according  to  which  he  '  that  asketh  receiveth  ; 
and  he  that  seeketh  findeth  ;  and  to  him  that  knocketh 
it  shall  be  opened  '  ^ — a  principle  of  administration  by 
which  the  glory  of  God  and  the  good  of  man  are 
equally  promoted.  From  the  days  when  Abraham 
pleaded  for  Sodom,  and  Jacob  wrestled  at  the  fords  of 
Peniel,  it  has  been  abundantly  verified,  and  it  is  so  still, 
in  the  lives  of  God's  children.  Apart  even  from  the 
many  express  assurances  of  Scripture,  there  will  be 
found  enough  in  the  records  of  sacred  and  Christian 
biography  to  justify  us  in  believing,  that  in  nothing 
does  there  obtain  a  more  direct  and  invariable  propor- 
tion, than  between  a  man's  habits  of  prayer  and  the 
holiness  of  his  character  and  the  usefulness  of  his  life. 
All  of  God's  most  eminent  servants  under  either  dis- 
pensation— as  David  and  Daniel,  Paul  and  Luther — 
have  been  preeminently  men  of  prayer.  Charged  with 
the  cares  of  empire  or  of  Christendom,  they  yet  seem 
to  have  made  prayer  the  great,  paramount  business  of 
life — seeking  in  that  the  wisdom,  love,  courage,  and 
strength  required  for  all  other  business.  In  the  latter, 
they  wrought  according  to  their  measure  ;  in  the  for- 
mer, they  engaged  God  Himself  to  work  for  the  further- 
ance of  His  cause,  and  the  glory  of  His  name.  They 
therefore  '  gave  themselves  continually  to  prayer.'  ^ 
They  '  laboured  fervently  '—or,  as  the  word  is,  agonized, 

'  Matt.  7:8.  '  Acts  G  :  4. 


358  LECTURES    ON  [LECT  XX 

strove — '  in  prayers.'^  They  'watched  unto  prayer.'^ 
They  '  continued  in  prayer  '  ^ — '  praying  always ' — in 
every  season,  on  every  occasion'^ — '  with  all  prayer  and  sup- 
plication in  the  Spirit,  and  watching  thereunto  with  all 
perseverance.'  In  the  language  of  the  text,  they  '  un- 
ceasingly prayed ;''  because  their  hours  of  prayer  were 
frequent  and  regular — because  they  did  not  willingly 
suffer  aught  else  to  supersede  or  interrupt  that  high 
communion — because  in  all  their  toils  and  conflicts  they 
sought  still  to  maintain  the  spirit  and  habit  of  devotion, 
in  an  ever  active,  realizing  sense  of  God's  nearness  to 
them,  and  of  their  dependence  on  His  grace. 

Such — amidst  whatever  weakness  of  the  flesh  and 
disturbance  from  without — such,  I  say,  was  their  con- 
stant aim  ;  and,  according  as  they  approximated  to  its 
attainment,  in  the  same  degree  they  '  were  strong  in  the 
Lord,  and  in  the  power  of  His  might,' ^  and  they  always 
rejoiced.  Not  only  does  David  in  one  place  ^  speak  of 
his  '  praying,  and  crying  aloud,  evening,  and  morning, 
and  at  noon  ' — like  Daniel  in  Babylon  opening  his  win- 
dows in  his  chamber  toward  Jerusalem,  and  '  kneeling 
upon  his  knees  three  times  a  day,  and  praying '  "^ — not 
only  does  he  cry  out  in  another  place, ^  '  Seven  times  a 
day  do  I  praise  Thee' — but  in  Psalm  86  :  3  he  says  : 
'  Unto  Thee  will  I  cry  all  the  day.' ' 

As,  on  the   one  hand,   we  read  of  the  wicked,  that 

'  Col.  4  :  12  (dywvt^ojuevoc).  ""  1  Pet,  4:7.  '  Col.  4  :  2. 

*  Eph.  6:18  (ev  -navTl  KaipQ.     So  also  in  Luke  21  :  36). 

'  2  Tim.  4:5.  '  Ps.  55  :  17.  '  Dan.  6  :  10. 

«  Ps.  119  :  164.  9  tii^-l-bS  i^^p^  ^^bN! 


CH.5:17.]  FIRST    THESSALONIANS.  359 

'  God  is  not  in  all  liis  thoughts,'  ^  so  on  the  other  hand, 
difficult  as  it  may  be  for  us,  my  hearers,  in  this  sunken, 
earthly  life  of  ours,  to  conceive  aright  of  the  state  of 
perfection,  we  yet  cannot  doubt  the  possibility  of 
rational  and  spiritual  creatures,  who  '  live,  and  move, 
and  have  their  being  in  God,'^  being  every  moment  of 
their  existence  so  possessed  with  a  glad  consciousness  of 
the  glorious  fact,  that  their  whole  service  shall  be  one 
continuous  act  of  worship  and  adoration,  and  '  whether 
they  eat  or  drink,  or  whatsoever  they  do,  they  do  all  to 
the  glory  of  God.'  ^  The  living  stream,  to  whatever 
scenes  of  solitude  or  of  beauty  it  may  wander,  maintains 
still  its  connection  with  its  source,  and  everywhere  bears 
in  its  bosom  the  impulse,  and  freshness,  and  joy,  with 
which  it  sprang  at  first  from  its  native  rock. 

Nor  is  it  necessary  that  we  exclude  prayer  itself,  as 
the  '  offering  up  of  our  desires  unto  God,  for  things 
agreeable  to 'His  will,'  from  our  idea  of  heaven.  For  the 
ordinary  representation  *  on  that  point  I  find  no  war- 
rant of  reason  or  of  Scripture.  On  the  contrary,  I  pre- 
fer to  think  of  that  which  brings  so  much  strength  and 
consolation  to  the  soul  here  on  earth,  as  there  reaching 
its  sublimest  development  and  highest  power.  All 
doubt,  and  fear,  and  misconception  being  for  ever  quite 
removed — the  filial  confidence  and  holy  boldness  of  the 
redeemed  now  fully  answerable  to  the    elevation  and 

'  Vs.  10  :  4.  '  Acts  17  :  28.  '1  Cor.  10  :  31. 

*  Eadie,  on  Col.  4:2:  '  Prayer  and  thanksgiving  coexist  only  on 
earth.  They  shall  be  separated  in  the  other  world,  for  in  the  region 
of  woe  there  is  only  wailing,  and  in  that  of  glory  there  is  only  melody  ' 


360  LECTURES    ON  [LECT.  XXV. 

security  of  their  standing  in  the  house  of  their  Father 
—every  desire  and  tendency  of  the  glorified  spirit 
moving  in  perfect  and  unfaiUng  accordance  with  the 
Divine  will — there  will,  indeed,  be  no  more  standing 
afar  off,  no  more  smiting  upon  the  breast,  no  more  tears 
and  groans  of  a  remorseful  humiliation,  no  more  pain- 
fulness  of  uncertainty,  or  sickness  of  hope  deferred. 
But  for  the  same  reasons  will  there  not  rather  be  the 
swiftest  reciprocation  of  prayer  and  blessing  ?  What  a 
new  and  lustrous  energy  of  meaning  may  then  be  found 
in  the  old  promises  :  '  It  shall  come  to  pass,  that  before 
they  call  I  will  answer  ;  and  while  they  are  yet  speak- 
ing, I  will  hear '  ^ — '  If  ye  shall  ask  anything  in  my 
name,  I  will  do  it ;'  ^ — as  well  as  in  the  old  assurance  of 
faith  :  '  This  is  the  confidence  that  we  have  in  Him,  that, 
if  we  ask  any  thing  according  to  His  will.  He  heareth 
us  ;  and  if  we  know  that  He  heareth  us,  whatsoever  we 
ask,  we  know  that  we  have  the  petitions  that  we  desired 
of  Him.'  May  we  not  even  venture  to  say,  that  the 
prerogative  of  the  Only-Begotten  and  Well-Beloved 
will  then  be  shared  with  all  His  brethren  :  '  I  knew  that 
Thou  hearest  me  always.'  ^ 

And  here  again  we  are  reminded  that,  as  with  every 
other  duty,  so  likewise  with  that  of  prayer,  the  great 
motive  is  supplied  by  the  office  and  work,  the  teaching 
and  the  life,  of  the  Lord  Jesus. 

He  is  the  '  one  Mediator  between  God  and  men,'^  and, 

•Is.  G5:24.         ^  John  14:14.         ^  John  11: 42.         "1  Tim.  2;  5. 


CH.  5:17.]  FIRST    THESSALONIANS.  361 

as  sucli,  He  '  hath  consecrated  for  us  a  new  and  living 
way,  whereby  we  have  boldness  to  enter  into  the  holiest 
by  the  blood  of  Jesus.'  ^  Assuming  that  His  followers 
would  be  a  praying  people,  He  taught  them  how  to 
pray — for  what  things — in  what  spirit — in  whose  name. 
To  overcome  their  distrust,  He  appealed  to  the  strong 
instincts  of  the  parental  heart,  and  then  declared  the 
Fatherly  benignity  of  God.  For  their  yet  greater  en- 
couragement. He  assured  them  again  and  again  before- 
hand of  a  favourable  issue.  And,  because  human  weak- 
ness and  impatience  and  carnality  are  still  so  apt  to 
fail  in  this  matter.  He  spake  parable  upon  parable  '  to 
this  end,  that  men  ought  always  to  pray,  and  not  to 
faint.'' 

Then,  such  being  His  instructions,  what  was  His  ex- 
ample ?  Surely,  if  there  ever  lived  a  man  on  earth  who 
could  afford  to  dispense  with  prayer,  it  was  the  Man  in 
whom  '  dwelleth  all  the  fulness  of  the  Godhead  bodily'  ^ 
— the  Man  that  was  God's  'fellow,'*  and  lay  in  His 
bosom  from  eternity.  How  noteworthy  is  it,  brethren, 
and  how  instructive,  to  find  that  even  with  Him  God 
dealeth  by  the  same  rule  as  with  us  !  Just  as  our 
Lord  says  to  us  :  '  Ask,  and  it  shall  be  given  you,'^  so 
says  the  Father  to  Him  :  '  Ask  of  me,  and  I  shall  give 
thee.'  "^  Accordingly,  we  altogether  miss  one  main  ele- 
ment of  human  interest  in  the  gospels,  when  we  fail  to 
observe  that  it  was  by  the  very  same  principles  of  faith 

'  Heb.  10  :  19,  20.         •  Luke  11  : 1-13  ;   18  :  1-8.         '  Col.  2 :  9. 
*Zecli.  13:7.         '  Matt.  7  :  7.         «  Ps.  2  :  8. 


362  LECTURES    ON  [LEGT.  XXV. 

and  prayer,  by  which  we  are  required  to  overcome  all 
enemies,  that  Christ  Himself  overcame.  '  In  the  days  of 
His  flesh.  He  offered  up  prayers  and  supplications ' — 
and  that  not  merely  in  fulfilment  of  a  legal  righteous- 
ness, but  with  a  deep  sense  of  present  personal  necessity 
— '  with  strong  crying  and  tears  unto  Him  that  was  able 
to  save  Him  from  death,  and  was  heard  in  that  He 
feared.'^  Amid  all  the  labours  and  agitations  of  His 
life,  His  loving,  trusting  soul  ever  watched  for  oppor- 
tunities of  pouring  itself  forth  in  secret  to  His  '  Father 
which  is  in  secret.'^  And  when  such  opportunities 
could  not  be  had  by  day,  or  in  the  haunts  of  men,  He 
sought  them  in  desert  solitudes,  and  during  the  still, 
dark  hours  of  night. 

Thus,  among  the  earliest  incidents  recorded  by  Mark 
is  this  one  :  'And  in  the  morning,  rising  up  a  great 
while  before  day,  He  went  out,  and  departed  into  a 
solitary  place,  and  there  prayed.''^  About  the  same 
time,  but,  it  would  appear,  on  a  different  occasion,  '  He 
withdrew  Himself,'  says  Luke,  '  into  the  wilderness,  and 
prayed.'*  Not  long  after,  as  we  learn  from  the  same 
Evangelist,  '  He  went  out  into  a  mountain  to  pray,  and 
continued  all  night  in  prayer  to  God.'^  And  a  subse- 
quent occurrence  of  the  same  wondrous  character  is 
related  by  both  Matthew  and  Mark.*'  Still  later  Luke 
speaks  of  Him  as  being  '  alone  praying  ; '  ^  and  as,  the 
very  next  week,  '  going  up  into  a  mountain  to  pray  ; ' 

'  Heb.  5:7.         '  Matt.  G  :  6.  '  Mark  1  :  35.  -  Luke  5  :  16. 

"  Luke  6  :  12.       '  Matt.  14  :  23  :  Mark  6  :  46.  '  Luke  9:18. 


CH.5:17.]  FIRST    THESSALONIANS.  363 

on  which  occasion  it  was  that,  'as  He  prayed,'^  the 
glory  of  the  Transfiguration  shone  out  for  a  brief  season 
on  the  Man  of  sorrows.  Then  comes  that  great  utter- 
ance ^  of  His  faitli  and  love,  which  He  addressed  to  the 
Father,  with  eyes  lifted  up  to  heaven,  in  the  presence 
and  hearing  of  the  disciples,  just  before  passing  into  the 
darkness  of  His  final  passion.  And,  dear  hearers,  you 
all  remember  by  what  means  He  prepared  Himself  for 
that  last  trial.  *  Then  cometh  Jesus  with  them  unto  a 
place  called  Gethsemane,  and  saith  unto  the  disciples. 
Sit  ye  here,  while  I  go  and  pray  yonder.  .  .  .  And  He 
went  a  little  further,  and  fell  on  His  face,  and  prayed. 
. .  .  He  went  away  again  the  second  time,  and  prayed.  .  . . 
And  He  left  them,  and  went  away  again,  and  prayed 
the  third  time  '  ^  — yea,  '  being  in  an  agony  He  prayed 
more  earnestly :  and  His  sweat  was  as  it  were  great 
drops  of  blood  falling  down  to  the  ground.'* 

Ah,  brethren,  how  should  it  affect  our  hearts,  that 
even  at  such  a  time,  amidst  the  very  throes  of  that  dire 
struggle,  pity  for  the  weakness  of  His  poor  friends,  and, 
it  may  be,  a  human  longing  for  human  sympathy, 
brought  Him  back  once  and  again  to  their  side  !  And 
what  word  of  tenderest  admonition  was  it,  which,  of 
the  many  that  He  had  spoken  unto  them,  was  now 
alone  repeated  by  those  quivering  lips  ?  '  Watch  and 
pray,  that  ye  enter  not  into  temptation  '  ^  — as  if  He 

'  Luke  9  :  29.  -  John  17.  '  Matt.  26  :  3G,  39,  42,  44. 

'  Luke  22  :  44. 
*  Matt.  26  ;  4L     Compare  Mark  13  :  33  and  Luke  21 :  36. 


364  LECTURES    ON  [LECT.  XXV. 

bad  said :  '  With  no  other  weapons  than  these  am 
I,  in  this  hour  and  power  of  darkness,  pressing  toward 
the  goal.' 

Blessed  be  God  !  in  His  hands  they  proved  equal  to 
the  crisis.  They  brought  Him  off  more  than  Conqueror. 
From  the  shades  of  death  He  emerged  to  '  the  right  hand 
of  the  throne  of  God,' ^  and  there  resumed,  on  the 
heights  of  the  uncreated  glory,  the  work  of  intercession 
begun  in  the  valley  of  His  humiliation.  No  sooner 
does  He  present  Himself  within  the  veil  as  the  Lamb 
that  has  been  slain,  than,  mindful  still  of  His  promise, 
He  '  prays  the  Father '  for  '  another  Comforter '  for 
those  He  had  left,^  and  onward  from  that  hour  He  Him- 
self '  ever  liveth  to  make  intercession  for  them,'^  and  to 
render  their  prayers  likewise  acceptable  to  God.  'And 
another  angel  came  and  stood  at  the  altar,  having  a 
golden  censer  ;  and  there  was  given  unto  him  much 
incense,  that  he  should  offer  it  with  the  prayers  of  all 
saints  upon  the  golden  altar  which  was  before  the 
throne.  And  the  smoke  of  the  incense,  which  came 
with  the  prayers  of  the  saints,  ascended  up  before  God 
out  of  the  angel's  hand.'  * 

My  dear  hearers,  after  all  these  mighty  preparations 
on  earth  and  in  heaven  for  the  restoration  of  gracious 
intercourse  between  God  and  us,  how  many  of  you,  it 
may  be  feared,  instead  of  '  pra3nng  without  ceasing,' 
never — never  pray  at  all !  never  in  your  families  !  never 

'Heb.  12:2.  ^  John  14  :  10. 

'  Heb.  7 :  25.  '  Rev.  8  :  3,  4. 


CH.5:17.]  FIRST     THESSALONIANS.  000 

in  secret !  After  what  has  already  been  said,  need  one 
word  be  added,  to  make  manifest  to  yourselves  the  in- 
gratitude, the  recklessness,  the  madness  of  a  prayerless 
life?  Be  sure,  that,  if  you  are  ever  to  obtain  mercy 
from  the  Lord,  it  is  at  the  throne  of  grace  that  you 
must  find  it,  and  that  of  you  too  it  shall  yet  be  said,  as 
of  Saul  of  Tarsus  :  '  Behold,  he  prayeth  ! '  ^ 

But,  alas !  alas !  how  little  faith  have  any  of  us  hi 
prayer — the  omnipotence  of  prayer  !     '  Elias  was  a  man 
subject  to  like  passions  as  we  are,''    and  he  prayed 
earnestly  that  it  might  not  rain  :  and  it  rained  not  on 
the  earth  by  the  space  of  three  years  and  six  months. 
And  he  prayed  again,  and  the  heaven  gave  rain,  and 
the  earth  brought  forth  her  fruit.'     Of  so  much  avail 
eve:i  then  was  '  the  effectual  fervent  prayer  of  a  right- 
eous man.'     And  now  when  at  any  time,  under  a  dis- 
pensation of  so  much  richer  grace,  the  sweet  influences 
of  the  spiritual  firmament  descend  no  more,  and  our 
souls    languish,    and    faith    totters,    and    love   waxes 
cold,  and  hope  grows  dim,  and  the  songs  of  salvation 
cease,  and  sinners  are  not  converted  unto  God,  but  the 
rousing,  warning,  beseeching  voices  of  the  sanctuar}^,  of 
the  word,  and  of  providence,  pass  alike  ineffectual  and 
unheeded — what  is — what  must  be  the  explanation  of 
all  this,  but  that  prayer  is  '  restrained  before  God  ? '  ^ 
'  We  have  not,  because  we  ask  not.     We  ask,  and  re- 

'  Acts  9:  11. 
'  James  5  :  16,  H  {6[ioio7Tadi}g  rjfuv.  like-affected,  of  like  i?ijlrmities 
with  us).  ^  Job  15:4. 


366  LECTURES.  [LECT.  XXV. 

ceive  not,  because  we  ask  amiss  '  *  — with  little  or  noth- 
ing of  that  urgent,  violent,  inappeasable  importunity, 
which  dares  even  to  say  unto  God :  '  I  will  not  let  Thee 
go,  except  Thou  bless  me.'^  Such  a  spirit  not  even 
God  can  resist,  and  to  it  He  evermore  delights  to  yield. 

'  James  4  :  3.  "-  Gen.  32  :  26. 


LECTURE   XXYL 

I.  Thess.  5  :  18. — 'In  every  tiling  give  thanks:  for  this  is  the 
will  of  God  in  Christ  Jesus  concerning  you.' 

Here  we  have  the  last  of  these  three  great  manifesta- 
tions of  the  new  life  in  the  soul  of  man  :  Joy — Prayer 
— Thanksgiving ; — -joy  sustained  and  enlarged  by  prayer, 
and  pouring  itself  forth  in  thanksgiving  ; — continual  joy 
— unceasing  prayer — universal  thanksgiving.  '^In  every 
thing  give  thanks' — this  being. at  once  the  natural  ex- 
pression of  holy  joy,  and  a  necessary  accompaniment  of 
acceptable  prayer. 

The  mutual  affinity  of  all  three  is  beautifully  repre- 
sented in  Phil.  4  :  4-6  :  '  Rejoice  in  the  Lord  always  : 
again  I  will  say.  Rejoice.  Let  your  moderation  be 
known  unto  all  men.  The  Lord  is  at  hand.  Be  care- 
ful for  nothing  ;  but  in  every  thing  by  prayer  and  sup- 
plication with  thanksgiving  let  your  requests  be  made 
known  unto  God.'  And  this  connection  in  particular 
of  thanksgiving  with  prayer  is  in  like  manner  assumed 
by  the  Apostle,  when  he  says  to  the  Colossians  (4:2): 
'  Continue  in  prayer,    and   watch   in   the   same   with 


368  LECTURES    ON  [LECT.  XXVI. 

thanksgiving ' — a  combination,  the  reasonableness  of 
which  is  apparent.  How  can  we  expect — how  shall  we 
dare  to  ask — ever  fresh  favours  from  God,  if  those  al- 
ready received  awaken  no  feeling  of  gratitude,  and  draw 
forth  no  acknowledgment  ? 

Such  a  dumb,  stolid  disregard  of  the  Giver  of  all  good 
is,  indeed,  the  spirit  of  the  world,  even  while  the  world 
is  upheld  by  Him,  and  replenished  with  his  bounty.  In 
all  places  to  which  the  guilty  nations  were  scattered,  the 
glory  of  the  Creator  shone  ;  nor  did  He  leave  Himself 
without  abundant,  daily  witness  to  the  riches  of  His 
providential  '  goodness  and  forbearance  and  longsuffer- 
ing.'  ^  Yet  in  that  terrible  indictment,  recorded  by  the 
Spirit  of  truth  in  the  first  chapter  of  the  Epistle  to  the 
Ptomans,  one  of  the  darkest  items  is  just  this,  that 
'  when  they  knew  God,  they  glorified  Him  not  as  God, 
neither  were  thankful.'  ^.  And  still  more  strange  and 
sad  is  it  to  find,  that  in  the  no  less  terrible  portraiture, 
drawn  by  our  Apostle  in  the  third  chapter  of  his  Second 
Epistle  to  Timothy,  of  the  perilous  times  of  Christen- 
dom's last  days — Christendom,  the  vineyard  of  the  Lord, 
and  for  so  many  ages  the  scene  of  His  mightiest  and 
most  gracious  actings — the  same  baleful  feature  reap- 
pears.    'Men,' says  Paul,  '  shall  be  .  .  .  unthankful' 

Now  there  are  very  few  sins,  which,  when  committed 
by  men  against  one  another,  so  readily  and  deeply  o^ 
fend  our  moral  sense.     '  There  is  no  duty,'   says  the 

'Eom.  2:4.  ^  j^om.  1 :  21. 


CH.5:18.]  FIRST     T  HES  S  A  L  0  N  I  A  NS  .  369 

heathen  moralist  formerly  cited,  '  more  indispensable 
than  to  requite  a  kindness.  ...  He  who  is  unmindful 
of  a  benefit  is  detested  by  all.  .  .  .  In  an  ungrateful 
temper  there  is  everything  that  is  evil.'  ^  The  offense, 
of  course,  is  great,  in  proportion  to  the  largeness  and 
variety  and  disinterestedness  of  the  favours  received. 
And  for  this  reason  it  is  greatest  of  all  in  the  case  of  '  a 
thankless  child.'  ^ 

Think,  then,  what  must  be  the  guilt  of  man's  in- 
gratitude— the  ingratitude  especially  of  His  own  children 
— to  '  the  Father  of  lights,'  from  whom  cometh  down 
*  every  good  gift  and  every  perfect  gift.'  ^  Scripture 
affords  us  many  illustrations  : — 

*  Upon  a  set  day,  Herod,  arrayed  in  royal  apparel, 
sat  upon  his  throne,  and  made  an  oration  unto  them. 
And  the  people  gave  a  shout,  saying.  It  is  the  voice  of 
a  god,  and  not  of  a  man.  And  immediately  the  angel  of 
the  Lord  smote  him,  because  he  gave  not  God  the 
glory  :  and  he  was  eaten  of  worms,  and  gave  up  the 
ghost.'  * 

When  good  king  Hezekiah  was  sick  to  the  death,  he 
prayed  unto  the  Lord,  and  wept  sore.  The  prayer  was 
heard,  and  graciously  answered,  and  the  answer  itself 
confirmed  by  a  miraculous  sign  from  heaven.     But  what 

'  '  Nullum  enim   officium  referenda  gratia   magis  necessarium  est. 
....  Omnes  enim   immemurem  beneficii   oderunt.   ...  in  quo  vitio 
nihil  mali  non  inest.'     Cicero,  De  Off.  I.  15.  II.  18.     Ad  Att.  viii.  4. 
'  '  How  sharper  than  a  serpent's  tooth  it  is 

To  have  a  thankless  child.'     Shaivespeare,  King  Lear. 
*  James  1  :  11.  *  Acts  12  :  21-23. 

24 


370  LECTURES    ON  [LECT.  XXVI. 

followed  ?  '  Hezekiali  rendered  not  again  according  to 
the  benefit  done  unto  liini ;  for  his  heart  was  lifted  up  : 
therefore  there  was  wrath  upon  him,  and  upon  Judah 
and  Jerusalem.'  ^ 

By  the  mouth  of  Hosea  (2  :  8)  God  complains  of  His 
people,  that,  without  any  recognition  of  the  hand  from 
which  they  received  all  their  blessings,  they  spent  them 
on  their  own  lusts,  or  in  honour  of  His  base  rivals. 
They  '  did  not  know  that  I  gave  them  corn,  and  wine, 
and  oil,  and  multiplied  their  silver  and  gold,  which  they 
prepared  for  Baal.' 

And  there  is  a  yet  tenderer  tone,  as  of  outraged 
parental  love,  in  that  majestic  proclamation  of  His 
wrongs  by  Isaiah  (1:2):  '  Hear,  0  heavens,  and  give 
ear,  0  earth  :  for  the  Lord  hath  spoken  ;  I  have  nour- 
ished and  brought  up  children,  and  they  have  rebelled 
against  me.' 

Be  it  remembered  that  the  manifestation  of  His  own 
glory  must  needs  be  God's  highest  end  in  all  His  works 
of  creation  and  providence.  It  is  so  in  His  greatest 
work  of  saving  a  lost  world  by  Jesus  Christ,  and  in  the 
organization  of  the  Church.  '  Every  one  that  is  called 
by  my  name — I  have  created  him  for  my  glory,  I  have 
formed  him ;  yea,  I  have  made  him.  .  .  .  This  people 
have  I  formed  for  myself ;  they  shall  shew  forth  ray 
praise.'  ^  They  are  to  do  it  by  reflecting  their  Ma- 
ker's   image — by    obeying    His     will   in    all   things — 

'  2  Chron.  32  :  24,  25  ;  Is.  38  :  3.  '  Is.  43  :  7,  21. 


GH.  5:18]  FIRST    T  H  E  SS  AL  0  N  I  A  N  S  .  371 

and  also  by  the  direct,  open,  joyfid  celebration  of  His 
name. 

For  in  this  work  of  thanksgiving  the  creature's  hap- 
piness is  concerned,  as  well  as  the  Divine  glory.  To  a 
generous  nature,  as  there  is  nothing  more  becoming,  so 
there  are  few  things  more  truly  delightful,  than  the  feel- 
ing and  manifestation  of  gratitude  to  a  kind  and  mag- 
nanimous benefactor.  This  element,  accordingly,  enters 
very  largely  into  'the  joy  of  God's  salvation.'^  And  it 
is  just  what  might  be  expected,  that,  as  often  as  the 
door  is  opened  into  the  upper  sanctuary,  there  is  heard 
thence,  in  ceaseless  and  unwearying  reiteration,  '  the 
voice  of  a  great  multitude,  and  as  the  voice  of  many 
waters,  and  as  the  voice  of  mighty  thunderings,  saying. 
Alleluia  :  for  the  Lord  God  omnipotent  reigneth.     Let 

us  be  glad  and  rejoice,  and  give  honour  to  Him 

Amen  :  Blessing,  and  glory,  and  wisdom,  and  thanks- 
giving, and  honour,  and  power,  and  might,  be  unto  our 
God  for  ever  and  ever,  Amen.'  '^  Thus,  heaven  itself  is 
one  eternal  eucharist  ;  and  that  fact  alone  suffices  to 
show  that  its  inhabitants  are  a  happy  people.  '  Blessed 
are  they  that  dwell  in  Thy  house  ;  they  will  be  still 
praising  Thee  ;'  ^  blessed,  that  is,  as  the  objects  of  the 
love  of  God  ;  and  blessed  in  the  very  utterance  of  their 
thankful  joy. 

But  observe,  that  this  description  applies  to  believers 
also  in  the  present  state.      'In  every  thing  give  thanks, 

'  Ps.  51 :  12.  '  Kev.  19  :  6,  1 ;  7 :  12.  '  Ps.  84 :  4. 


372  LECTURES     ON  [LECT.  XXVI. 

cries  Paul  to  his  fellow- sufferers  ;  not,  as  some  ^  inter- 
pret, at  all  times;  still  less,  in  all  cases  of  good  fortune  ;'^ 
but  'in  every  thi7ig,^  under  all  circumstances — in  pros- 
perity, in  adversity  ;  in  riches,  in  poverty ;  in  health,  in 
sickness  ;  yea,  in  '  tribulation,  or  distress,  or  persecution, 
or  famine,  or  nakedness,  or  peril,  or  sword  '  ^ — '  w  every 
thing  give  thanks.''  Cherish  now  the  temper,  and  here 
rehearse  the  songs,  of  future  glory.  *  Bless  the  Lord  at 
all  times  :  let  His  praise  continually  be  in  your  mouths.'  * 
Such  was  the  spirit  of  the  '  man  after  God's  own  heart ;' 
and  such  too  the  spirit  of  God's  '  servant  Job ' — the 
'  perfect  and  upright  man.'  Stripped  of  all  things,  his 
property  and  his  children — it  was  then  that  '  Job  arose, 
and  rent  his  mantle,  and  shaved  his  head,  and  fell  down 
upon  the  ground,  and  worshipped,  and  said.  Naked 
came  I  out  of  my  mother's  womb,  and  naked  shall  I  re- 
turn thither  :  the  Lord  gave,  and  the  Lord  hath  taken 
away  ;  blessed  be  the  name  of  the  Lord.'  *  Or  think  of 
the  experience  of  our  own  Apostle.  In  '  the  inner 
prison  '  of  Philippi — bleeding  from  *  many  stripes  ' — 
'  their  feet  fast  in  the  stocks ' — '  at  midnight  Paul  and 
Silas  prayed,  and  sang  praises  unto  God  :  and  the  pris- 
oners heard  them,'  ^ 

It  was  not,  therefore,  any  '  great  swelling  word  of 
vanity'^  that  Paul  used,  when  in  one  of  his  Epistles  he 

'  Chrysostorri;  Wakefield,  Flatt.     But  see  2  Cor.  9  :  8,  where  h 
Travri  is  joined  with  -navroTS. 

'  Estius  :  ^In  omnibus,  intellige  Bonis.' 
'  Rom.  8  :  35.  *  Ps.  34  :  1.  '  Job  1 :  8,  20,  21. 

'  Acts  16  :  23-25.  '  2  Pet.  2:18. 


CH.  5:  18.]  FIRST     THESSALONIANS.  373 

exclaims  :  '  Thanks  be  unto  God,  which  always  causeth 
us  to  triumph  in  Christ.'  ^  Nothing,  in  truth,  can  be 
more  fitting— nothing  more  natural — than  that  the  sol- 
diers of  the  cross,  finding  thus  safety  in  every  peril, 
healing  in  every  wound,  strength  in  all  their  weakness, 
victory  in  all  their  conflicts,  should  on  each  successive 
field  stand  leaning  on  their  shields,  and,  lifting  their 
eyes  to  heaven,  shout  forth  their  glad  Te  Deum  to  Him, 
in  whose  name — by  whose  strength — for  whose  glory 
they  conquer.  In  the  presence  and  embrace  of  death 
itself,  these  warriors  still  fasten  their  gaze  on  the  ban- 
ner of  God's  love  streaming  over  them,  and  still,  with 
their  last  breath,  they  sing  :  '  Thanks  be  to  God,  which 
giveth  us  the  victory  through  our  Lord  Jesus  Christ.'' 

You  perceive  that  the  very  same  considerations, 
that  were  adduced  to  justify  the  exhortation  of  the 
sixteenth  verse,  'Always  rejoice,^  are  equally  availa- 
ble in  the  present  instance.  I  shall,  therefore,  only 
remark  here  generally,  that,  in  order  to  the  cheerful, 
spontaneous  observance  of  this  apostolic  precept,  there 
is  required, 

1.  In  the  first  place,  a  habitual  contemplation  of  the 
infinite  grandeur  and  excellence  of  the  Divine  nature. 
To  know  God  is  not  only  '  hfe  eternal ; '  ^  it  is  quietness 
and  assurance  also  in  the  midst  of  this  life's  perplexi- 
ties and  changes.  It  extinguishes  all  thoughts  of  mur- 
muring at  the  allotments  of  providence,  and  enables  the 

'  2  Cor.  2  :  14.  *  1  Cor.  15  :  57.  '  John  17 :  3. 


374  LECTURES     ON  [LECT.  XXVI. 

soul,  when   most  benighted   and  burdened   and   over- 
whehned,  to  stay  itself  upon  '  the  everlasting  arms/^ 

2.  This,  however,  implies,  secondly,  the  existence  in 
the  soul  of  a  good  hope  through  grace — an  abiding 
faith  that  this  glorious  Being  is  our  own  Redeemer  and 
Friend — a  continual  recognition  of  Him,  and  a  childlike 
trust  in  Him,  as  the  almighty,  gracious  Orderer  and 
Disposer  of  all  events  that  now  befall  us,  whether  'joy- 
ous' or  ' grievous.'^ 

3.  And,  lastly,  our  gratitude  will  be  deepened,  and 
our  giving  of  thanks  enabled  with  less  difficulty  to  reach 
the  apostolic  standard,  if  we  bear  ever  in  mind  and 
upon  our  hearts  our  utter  unworthiness  of  '  the  least  of 
all  the  mercies,  and  of  all  the  truth,  which  God  shows 
unto  His  servants.'  ^  Then,  indeed,  we  number  it  among 
'the  Lord's  mercies,  that  we  are  not  consumed.'*  And 
starting  thence — from  the  mouth  of  the  pit  from  which 
only  His  hand  rescued  us— and  glancing  along  the  path 
of  life — as  we  mark  how,  notwithstanding  all  our  for- 
getfulness  and  waywardness  and  multiplied  offenses, 
every  single  hour  comes  laden  \vith  fresh  memorials  of 
love,  in  the  maintenance  of  our  lot,  in  the  increase  of 
our  joys,  and  in  the  alleviation  of  our  woes,  from  Him 
'  who  forgiveth  all  our  iniquities  ;  who  healeth  all  our 
diseases  ;  who  redeemeth  our  life   from   destruction  ; 

'Dent.  33:27.  *Heb.  12:  11. 

'  Gen.  32  :  10.  *  Lam.  3  :  22. 


CH.5:18.]  FIRST    T  H  E  S  S  AL  0  N  I A  N  S  .  375 

who  crowneth  us  with  loving-kindness  and  tender  mer- 
cies ;  who  satisfieth  our  mouth  with  good  things  ;  so 
that  our  youth  is  renewed  hke  the  eagle's  '  ^  —we  call 
upon  our  souls  and  all  that  is  within  us  to  bless  the 
Lord's  holy  name,  and  we  summon  the  universe  to 
swell  His  praise.  '  Many,  0  Lord  my  God,  are  Thy 
wonderful  works  which  Thou  hast  done,  and  Thy 
thoughts  which  are  to  us- ward  :  they  cannot  be  reck- 
oned up  in  order  unto  Thee  :  if  I  would  declare  and 
speak  of  them,  they  are  more  than  can  be  numbered.'^ 
After  our  best  efforts,  we  can  but  take  our  station  at 
last  at  the  foot  of  the  cross,  and,  beholding  there  the 
foundation  and  the  crown  of  all  other  blessings — the 
awful  evidence  at  once  of  our  guilt  and  misery  and  of 
God's  marvellous  grace — say  with  the  full,  warm,  but 
ah !  how  inadequate,  consent  of  every  faculty  of  our 
minds  and  every  emotion  of  our  hearts  :  '  Thanks  be 
unto  God  for  His  unspeakable  gift ! '  ^  No,  nor  will  the 
Church,  in  passing  into  glory,  lose  her  humility.  Tears 
shall  no  more  bedim  her  brightness  ;  but  the  unfailing 
memory  of  her  sins,  and  of  her  Lord's  shame,  shall  sur- 
vive to  enhance  the  raptures,  and  animate  the  songs, 
of  eternity.  '  Falling  down  before  Him  that  sitteth  on 
the  throne,  and  worshipping  Him  that  liveth  for  ever 
and  ever,  she  casts  her  crown  before  the  throne,  saying, 
Thou  art  -worthy,  0  Lord,  to  receive  glory  and  honour 
and  power  :  for  Thou  hast  created  all  things,  and  for 
Thy  pleasure  they  are  and  were  created.'* 

•  Ps.  103.  '  Ps.  40  :  5.  =  2  Cor.  9:15.  *  Rev.  4  :  1 0,  1 1 . 


376  LECTURES    ON  [LECT.  XXVI. 

But  let  me  liasten  to  ask  your  attention  to  the  one 
ground  of  thanksgiving,  that  is  here  assigned  by  the 
Apostle :  \for  this  is  the  will  of  God  in  Christ  Jesus  con- 
cerning you: 

Some,^  indeed,  would  extend  the  reference  to  the 
preceding  verse  ;  and  others^  include  in  it  all  the  three 
duties  of  continual  joy,  unceasing  prayer,  and  universal 
thanksgiving.  Either  of  these  views  is  certainly  pos- 
sible, but  neither  of  thein  perhaps  so  natural  as  that, 
which  restricts  what  is  here  said  to  the  giving  of  thanks 
in  every  thing. 

And,  even  so  understood,  what  a  gracious  announce- 
ment it  is !  'In  every  thing  give  thanks :  for  this  is  God^s 
will^  in  Christ  Jesus  coticerning  you^ — not  an  arbitrary 
demand  for  an  impossible  state  of  the  affections  towards 
Himself,  but  a  most  beautiful  and  consolatory  discovery 
of  the  largeness  of  His  love,  and  of  the  blessed  ends  for 
which  He  has  redeemed  us.  When  we  are  required 
'  in  every  thing  to  give  thanks,  this  being  God's  will 
concerning  us,'  what  is  this  but  an  earnest,  cordial  way 
of  assuring  us  that  '  i?i  every  thing ' — in  every  dispen- 
sation of  His  providence — in  every  cross,  and  burden, 
and  cloud — God  encloses  some  precious,  though  for  a 
time,  it  may  be,  hidden  pledge  of  love  ?  His  will  is, 
that  '  i7i  every  thing '  we  shall  find  material  for  gratitude 
and  praise. 

And  then,  brethren,  what  condescension  were  it  on 
His  part  so  much  as  to  consent  or  listen  to  any  praises 

'  Grotius,  Schott.  '  Corn,  a  Lapide,  Allbrd.  '  diXrjua  Qeov. 


CH.5:18.]  FIRST     T  H  E  S  S  A  L  0  N  I  A  N  S  .  377 

of  ours,  or  to  accept  a  lamb  out  of  our  fold  !  But  here 
we  are  told  that  this  is  His  will  concerning  us — that 
He  invites  us  to  come  before  Him  with  the  '  sacrifices 
of  joy,'^  and  will  receive  them  from  our  hands  as  an 
honour  done  to  His  name  !  '  Whoso  offereth  praise 
glorifieth  me  '  '^ — is  a  declaration  of  God's  own  word. 

Nor  is  even  that  all.  We  shall  not  err  in  asserting, 
that  the  Church  is  constituted  the  great  organ  of  God's 
praise  in  the  universe.  The  hymn,  that  ascends  from 
all  creatures  to  the  throne,  was  interrupted  in  the  be- 
ginning by  sin.  But  now  in  the  Church,  and  through 
her,  it  bursts  forth  anew  in  a  far  loftier  and  holier 
strain.  Her  children  are  the  Royal  Priesthood  to  God 
and  the  Lamb — eternally  associated  with  the  Great 
High  Priest  Himself,  for  the  glorification  of  God's  in- 
finite majesty,  and  for  the  blessing  of  creation  to  its 
uttermost  bounds. 

For  you  will  observe  finally,  that  all  this  is  secured 
to  us  '  i?i  Christ  Jesus.^  Only  in  Him  is  this  '  will  of  God 
concerning  us  '  revealed  and  made  effectual.  Through 
Him  alone  does  the  Divine  benevolence  reach  our 
ruined  race,  and  that  '  in  every  thing ' — not  only  in 
atoning  blood,  and  the  renewing  Spirit,  but  in  all  the 
comforts,  deliverances,  and  joys  of  our  daily  life.  And 
through  the  same  medium  must  we  present  all  our  re- 
turns of  gratitude—'  singing  and  making  melody  in  our 
hearts  to  the  Lord  ;  giving  thanks  always  for  all  things 

'  Ps.  27  :  6.  '  Ps.  50  :  23. 


378  LECTURES    ON  [LECT.  XXVI. 

unto  God  and  tlic  Father  in  the  name  of  our  Lord 
Jesus  Christ.'^  And  again  saj^s  Paul :  'Whatsoever  ye 
do  in  word  or  deed,  do  all  in  the  name  of  the  Lord 
Jesus,  giving  thanks  to  God  and  the  Father  by  Him.'* 
And  3'et  once  more:  'By  Him  therefore' — Him,  the 
great  Leader  in  these  songs'  of  salvation,  in  this  har- 
mony of  all  worlds — 'By  Him  let  us  offer  the  sacrifice 
of  praise  to  God  continually,  that  is,  the  fruit  of  our 
life,  giving  thanks  to  His  name,'^ 

You  see,  then,  my  hearers,  that  this  precept  also  can 
be  acceptably  fulfilled  only  by  such  as  '  have  the  mind 
of  Christ/^  A  man  that  knows  not  Christ — whose  sins 
are  unforgiven,  and  his  enmity  still  unsubdued,  and  on 
whose  troubled  heart  no  peace  of  God  has  yet  de- 
scended—cannot thus  give  thanks  in  every  thing— can- 
not thus  give  thanks  in  any  thing.  Prosperity  will 
prove  but  a  snare,  to  withdraw  him  ftirther  and  farther 
from  '  the  Fountain  of  living  waters.'^  Or,  should  ad- 
versities assail  him,  he  is  never  sure  that  these  are  not 
the  first  kindlings  of  wrath  unquenchable. 

If,  therefore,  any  soul  in  this  assembly,  as  it  ponders 
the  innumerable  gifts  of  God,  is  moved  to  inquire  :  '  What 
shall  I  render  unto  the  Lord  for  all  his  benefits  toward 
me  ? '  m}^  answer  is  :  First  of  all,  see  that  you  refuse 
not— neglect  not— the  greatest  of  those  gifts.  '  Take 
the  cup  of  salvation,  and  call  upon  the  name  of  the 
Lord."'     'First   give  your  own  selves  to  the   Lord.'^ 

'  Eph.  5  :  19,  20.       "  Col.  3 :  17.       '  Ileb.  13:15.        M  Cor.  2  :  16. 
»  Jerem.  2  :  13.  '  Ps.  116  :  12,  13.  '  2  Cor.  8  :  5. 


CH.5:18.]  FIRST     T  H  E  SS  AL  0  N  1  A  N  S  .  379 

'  Present  your  bodies  a  living  sacrifice,  holy,  acceptable 
unto  God,  which  is  your  reasonable  service.'^  'This 
also  shall  please  the  Lord  better  than  an  ox  or  bullock 
that  hath  horns  and  hoofs' "—better  than  '  thousands  of 
rams,  or  ten  thousands  of  rivers  of  oil '  ^  — bettor  than 
all  other  costliest  gifts  of  '  gold,  and  frankincense,  and 
myrrh.' ^  And,  when  once  that  offering  has  been  ac- 
cepted on  the  altar  of  His  grace.  He  will  '  put  a  new 
song  in  your  mouth,  even  praise  unto  our  God.'^ 
Nothing  will  then  be  grudged  as  too  precious,  whereby 
you  can  manifest  your  gratitude,  and  advance  His  glory. 
Quickened  by  the  fresh  motives  of  the  renewed  nature, 
you  will  '  do  justly,  and  love  mercy,  and  walk  humbly 
with  thy  God.'  ^  And  especially  when  He,  who,  '  though 
He  was  rich,  yet  for  your  sakes  became  poor,'  and 
bought  you  with  His  blood,  points  you  from  His  seat 
on  high  to  a  perishing  world,  and  to  the  wants  and  sor- 
rows of  His  own  brethren  around  you,  you  too,  like  the 
disciples  of  Macedonia,  '  to  your  power,  yea,  and  be- 
yond your  power  will  be  willing  of  yourselves.'  "^  Says 
the  writer  to  the  Hebrews,  toward  the  very  close  of 
that  Epistle  in  which  so  much  is  written  concerning 
priesthood  and  altars  and  ritual :  '  But  to  do  good  and 
to  communicate  forget  not  :  for  with  such  sacrifices 
God  is  well  pleased.'^  So  great  and  so  generous  is  His 
own  philanthropy,  that  in  no  way  can  His  children 
more  readily  commend  themselves  to  His  heart,  than 
by  thus  making  others  partakers  of  their  joy. 

'  Rom.  12  : 1.  •  Ps.  G9  :  31.  '  Mic.  G  :  7.  *  Matt.  2:11. 

'  Ps.  40  :  3.  '  Mic.  6:8.  '2  Cor.  8  :  3,  9.  "  Heb.  13  :  16. 


LECTURE    XXVII. 

I.  Thess.  5: 19-22. — 'Quench  not  the  Spirit.  Despise  not  proph- 
esyings.  Prove  all  things  ;  hold  fast  that  which  is  good.  Ab- 
stain from  all  appearance  of  evil.' 

These  four  verses  will  be  found  to  bear  all  on  one 
point,  and  we  shall  therefore  consider  them  together. 
But  we  are  to  begin  by  observing,  that  the  warning  of 
the  nineteenth  verse  might,  with  no  less  propriety,  be 
taken  in  connection  with  the  preceding  exhortations. 
Thus,  to  go  no  farther  back  than  the  last  three  of  these, 
there  is  no  doubt  that  Christian  joy  and  prayer  and 
thanksgiving  depend  on  the  influences  of  the  Holy 
Spirit ;  or,  on  the  other  hand,  that,  by  restraining  and 
repressing  these  emotions  and  exercises  of  the  soul  to- 
ward God,  we  incur  the  guilt  and  danger,  from  which 
the  Apostle  would  save  us,  of  quenching  the  Spirit.  A 
few  words,  then,  of  general  statement,  will  not  here  be 
out  of  place. 

In  the  beginning,  the  Spirit  of  God  brooded  over  the 
face  of  chaos,  and  the  glorious  results  that  followed  are 


CH.  5:19-22.]  FIRST     THESSALONIANS.  381 

sometimes,  accordingly,  ascribed  to  His  immediate 
agency.  And,  as  in  creating,  so  in  upholding  and  gov- 
erning the  universe,  God  worketh  through  His  Spirit. 
To  which  Divine  economy  in  the  natural  world  there  is 
thought  to  be  reference,  more  or  less  direct  and  explicit, 
in  such  passages  as  these  : — '  By  the  word  of  the  Lord 
were  the  heavens  made  ;  and  all  the  host  of  them  by 
the  breath ' — or  Spirit — '  of  His  mouth.'  '  By  His  Spirit 
He  hath  garnished  the  heavens.'  '  Thou  sendest  forth 
Thy  Spirit,  they  are  created  :  and  Thou  renewest  the 
face  of  the  earth.' ^ 

Now,  Scripture  every  where  teaches,  that  in  the  sphere 
of  redemption  there  is  a  corresponding  presence  and 
energy  of  this  adorable  Person.  Whatever  men  have 
learned  in  any  age  of  the  world  of  the  nature  and  pur- 
poses of  the  Godhead,  they  have  learned  from  His  in- 
spiration ;  and  all  the  power,  even  of  the  truth  as  it  is 
in  Jesus,  to  enlighten — comfort — sanctify — and  save,  is 
imparted  to  it  by  His  effectual  operation  on  the  heart. 
In  the  spiritual,  as  in  the  natural  world,  He  is,  to  use 
our  Lord's  figure,  'the  finger  of  God.'" 

But  while  there  exists  this  analogy  between  the 
Spirit's  workings  in  these  various  departments,  there  is 
also  a  very  marked  difference,  according  to  the  different 
nature  of  that  on  which  He  works  ; — matter  being  ab- 
solutely passive,  unconscious,  and  unresisting,  in  His 
creative,  moulding  hand  ;    while  man,  even  in  his  lost 

'  Ps.  33  :  6  ;  Job  20  :  13  ;  Ps.  104  :  30. 
•  Luke  11  :  18,  compared  with  Matt.  12:28. 


382  LECTURES    ON  [LECT.  XXVII. 

and  ruined  state,  retains  without  abatement  liis  original 
accountability  as  a  rational  and  moral  agent. 

In  the  regeneration  of  the  soul,  therefore,  and  sub- 
sequent sanctification  of  the  sinner,  there  is  no  violence 
done  to  his  spiritual  being,  any  more  than  when  the 
frozen  earth  and  ice-bound  waters  yield  to  the  breath 
of  spring.  On  the  contrary,  each  mental  faculty  and 
susceptibility  is  addressed  through  appropriate  motives 
and  allurements.  Even  'in  the  day  of  God's  power,' 
the  objects  of  His  grace  are  not  bound  as  with  the  cords 
of  a  physical  compulsion,  and  '  carried  whither  they 
would  not.'  They  are  '  drawn  with  cords  of  a  man, 
with  bands  of  love,'  and  are  found  a  'willing  people.'^ 
The  will  itself  is  quickened,  sanctified,  persuaded,  not 
coerced  ;  and  the  prayer  of  every  truly  awakened  soul 
is :  '  Turn  Thou  me,  and  I  shall  be  turned.  .  .  .  Draw 
me,  we  will  run  after  Thee.' ' 

Nor  is  the  sin  to  which  the  text  points,  of  quenching 
the  Spirit,  an  imaginary  one.  Alas,  my  hearers,  it  is 
this  day  the  great  sin  of  Christendom.  God's  Spirit 
'strives  with  man,'^  and  man  fatally  'resists."^  The 
Holy  One  comes  forth  to  cheer  and  guide  us  through 
the  wilderness  ;  and  the  lost  and  weary  wanderers 
'  rebel '  against  His  authority,  and,  in  the  face  of  all  His 
compassionate  solicitations,  they  '  vex'  Him  till  even 
His  patience  is  exhausted,  and  His  forbearance   over- 

'  P.s.  no  :  3  ;  John  21 :  18  ;  llos.  11  :  4. 
'  Jercm.  31 :  18  ;  Cant.  1:4.  =  Gen.  6:3.  *  Acts  7  :  51. 


CH.  5:19-22.]  FIRST    THESSALONIANS.  383 

come,  '  Therefore  He  is  turned  to  be  their  enemy,  and 
He  fights  against  thcm,'^  and  only  their  scattered  car- 
cases remain  to  attest  at  once  the  greatness  of  their  ob- 
duracy, and  His  righteous  indignation. 

Against  this  so  dreadful  issue  of  God's  most  merciful 
dispensations,  His  professing  people  are  here  solemnly 
warned  under  the  new  covenant,  as  they  formerly  were 
under  the  old.  There  is,  therefore,  such  a  thing  still  as 
'  doing  despite  unto  ' — i?isulti?ig^ — '  the  Spirit  of  grace  ;' 
— such  a  thing  as  the  lamp  '  going  out  '^  for  lack  of  oil ; 
— such  a  thing  as  'quenching  the  smoking  flax,''^  ere 
ever  it  kindle  into  flame.  Nay,  may  not  this  very  thing 
be  true  of  some  that  I  now  address  ?  Have  there  not 
been  seasons  when  each  one  of  those  hopeful  signs 
enumerated  in  the  sixth  chapter  of  Hebrews  seemed  to 
be  fully  realized  in  your  experience  ?  You  were  '  once 
enlightened  ' — you  '  tasted  of  the  heavenly  gift ' — you 
were  'made  partakers  of  the  Holy  Ghost' — you  'tasted 
the  good  word  of  God,  and  the  powers  of  the  world  to 
come.'  And  how  is  it  with  you  now  ?  All  these  signs, 
it  may  be,  have  vanished  '  as  a  morning  cloud,  and  as 
the  early  dew.'  ^  Your  whole  spiritual  region  is  parched 
— barren — dead.  No  more  vivid  ghmpses  now  of  Divine 
things,  and  no  relish  for  them  ; — no  longer  any  solemn 
sense  of  eternal  realities ; — no  wondering  contemplation 
now  of  the  glory  of  Christ ; — no  swellings  of  heart  now 

'  Is.  GfJ :  10.  '-  IK-b.  10  :  29  [svv^plaag). 

^  Matt.  25  :  8  {a^h'vvvrai — same  word  as  here). 

*  Is.  42:3.  'Ho?.  6:4. 


384  LECTURES    ON  [LECT.  XXVn. 

even  in  the  presence  of  His  cross  i  '  Seeing,  ye  see 
not  ;  and  hearing,  ye  hear  not  ;  neither  do  ye  under- 
stand,' And  whence  comes  this  sad  change?  Is  it 
that  God  formerly  tantahzed  you  with  vain  hopes,  which 
He  intended  should  never  be  fulfilled  ?  Or  is  it,  dear 
hearers,  that  rjmi  have  c^uenched  the  Spirit  ?  Are  you 
— any  of  you — to  be  reckoned  with  those  whom  Calvin 
on  this  verse  describes  as  '  having  been  once  enlight- 
ened ;  but  rejecting  so  precious  a  gift  of  God,  or  shut- 
ting their  eyes,  and  letting  themselves  be  hurried  off  so 
into  the  world's  vanity — we  perceive,'  says  he,  'that 
they  are  struck  with  a  fearful  blindness,  that  they  may 
be  to  others  for  an  example.'^ 

But,  indeed,  this  admonition  is  for  us  all.  In  the 
present  state  of  warfare  and  imperfection,  there  is  no 
child  of  God  of  whom  it  may  not  be  said  with  truth, 
that  '  the  flesh  lusteth  against  the  Spirit,  and  the  Spirit 
against  the  flesh  :  and  these  are  contrary  the  one  to  the 
other  ;  so  that  he  cannot  do  the  things  that  he  would.'* 
Nay,  in  the  case  of  genuine  believers,  more  than  in  any 
other,  every  sin  'grieves' — of  itself  tends  to  grieve  away 
— '  the  Holy  Spirit  of  God,  whereby  they  are  sealed 
unto  the  day  of  redemption.' ^ 

So  much  for  the  general  import  and  bearing  of  these 
words  :  'Quench  not  the  Spirit. '' 

'  '  Valde  utilis  admonitio:  nam  eos  qui  semel  illuminati  fuerant,  ubi 
respuunt  tarn  pretiosum  Dei  donum,  vel  clausis  oculis  se  abripi  sinunt 
in  mundi  vanitatem,  horrenda  ccecitate  percuti  cernimus,  iit  sint  aliis 
in  exemplunn.'  '  Gal.  5  :  17.  '  Eph.  4 :  30. 


CH.  5:19-22.]  FIRST     THESSALONIANS.  385 

But  now  observe  that  they  have  here  a  special  rela- 
tion to  the  particular  form  of  the  Spirit's  operation, 
mentioned  in  the  next  verse  :  'Despise  not  propliesy- 
ings.^ 

This  was  one  of  Christ's  ascension  gifts  to  the  Church 
— the  second  of  the  four  great  ministries  ordained  by 
Him  '  for  the  perfecting  of  the  saints.'  ^  As  the  '  body  ' 
of  Christ,  'the  fulness  of  Him  that  filleth  all  in  all,'" 
the  whole  Church  partakes  of  His  prophetical,  as  well  as 
of  His  priestly  and  kingly  prerogative.  Her  function  it 
is  to  declare  the  mind  and  purposes  of  God — to  reveal 
God  Himself  to  '  the  world,  and  to  angels,  and  to 
men.'  ^  But  this  is  not  inconsistent  with  the  special  en- 
dowment of  some  of  her  members  for  her  own  greater 
security,  consolation,  and  guidance. 

You  must  not,  however,  suppose  that  the  prophesy- 
ing here  referred  to  was  simply  or  mainly  a  foretelling 
of  future  events.  It  might,  and  often  did,''  include 
that ;  but  it  included  much  more.  It  was  rather,  in 
general,  the  inspired  utterance,  sometimes  in  psalms  and 
hymns,  of  spiritual  things — a  speaking  in  the  power  of 
the  Holy  Ghost,  whether  or  not  in  the  form  of  Scrip- 
tural exposition,  for  the  instruction  and  comfort  of  the 
Church.  '  He  that  prophesieth,' says  Paul,  '  speaketh 
unto  men  to  edification,  and  exhortation,  and  comfort.'^ 
And,  on  the  ground  of  the  superior  usefulness  of  this 
gift,  he  encouraged  the    Corinthians  to  covet  it  even 

'  Eph.  4:11,  12;  1  Cor.  12:28.      =  Eph.  1 :  23.      M  Cor.  4  :  9. 
*  Acts  11  :  27,  28  ;  21  :  9-11 ;  &c.  '1  Cor.  14  :  3. 

25 


386  LECTURES    ON  [LECT.  XXVII. 

more  earnestly  than  other  gifts  of  a  more  striking,  showy 
character.  ^ 

It  is  true  that  neither  the  gift  of  prophecy,  nor  the 
office  of  the  prophet,  is  now  recognized  by  the  churches 
of  Christ.  For  the  most  part,  the}^  seem  to  have  no 
desire  for,  no  thought  of,  either.  Yet  we  know  that  hi 
the  apostohc  Church  this  pentecostal  decoration  attained 
the  most  luxuriant  development, "  It  became,  so  to 
speak,  her  cheerful  household  lamp,  lit  by  the  Spirit's 
own  hand,  and  by  Him  kept  ever  burning,  as  she  sat 
alone  amidst  the  darkness  of  this  world.  It  was  the 
cloudy,  fiery  pillar  of  the  Lord's  presence,  out  of  which 
He  called  His  servants  b}^  their  names,  and  directed  all 
their  movements. 

How  then,  you  may  well  ask,  was  it  possible  for  any 
that  were  thus  highly  favoured  to  'despise  prophesyings  V 

In  the  first  place,  as  has  already  been  hinted,  there 
was  probably  less  in  the  ordinarj-  exercise  of  this  gift  to 
astonish,  or  gratify  a  more  wondering  curiosit}',  than  in 
the  gifts  of  healing,  for  instance,  or  of  speaking  with 
tongues.  And  secondly,  whenever  Satan  finds  that  he 
can  neither  prevent  nor  extinguish  any  operation  of  God, 
his  next  aim  is  to  caricature,  and,  if  possible,  to  defile 
it.  As  there  were  '  false  Christs  '  ^  in  those  days,  and 
'  false  apostles,''^  so  likewise   'many  false  prophets  were 

'  1  Cor.  12  :  31  ;  14  :  1,  4,  5,  39.  "  See,  in  addition  to 

passages  already  cited,  Acts  13  :  1,  2;     15  :  32;     19  :  6  ;     20  :  23; 
Rom.  12  :  6  ;    1  Cor.  14  :  24-2G,  29-32  ;     1  Tim.  1  :  18  ;  4  :  1,  14. 
'  Matt.  24  :  24.  "2  Cor.  11  :  13  ;  Rev.  2  :  2. 


CH.  5:19-22]  FIRST     THESSALONIANS.  387 

gone  out  into  the  world,'  ^  retailing  the  devil's  lies  in  the 
Lord's  name.  And  not  only  so,  but  the  true  prophets 
themselves  might  sometimes  mistake  their  own  private 
feelings,  or  the  suggestions  of  their  own  minds,  for  im- 
mediate promptings  of  the  Holy  Spirit.  For  the  Thes- 
salonians,  in  particular,  these  dangers  were  greatly 
aggravated  by  the  tendenc}^,  that  we  formerly  observed 
among  them,  to  a  kind  of  enthusiastic  restlessness  and  re- 
ligious dissipation,  in  view  of  the  Lord's  speedy  coming.^ 
From  these  various  sources,  then,  of  imposture  and 
self-deception,  there  might  possibly  arise,  as  in  the  Cor- 
inthian church  there  did  arise,  scenes  of  disorder  and 
manifold  delusions.^  And  these  again,  combined  with 
the  consideration  first-mentioned — the  comparative  un- 
impressiveness  of  the  prophetical  function  itself — would 
be  but  too  apt  to  bring  it  into  discredit,  if  not  into  con- 
tempt. 

Against  this  peril,  therefore,  of  '  quenching  the  Spirif 
—putting  out,  as  it  were,  the  candle  of  the  Lord  in  the 
Lord's  dwelling — by  'despising  prophesy ings,^  Paul  would 
yet  farther  fortify  his  brethren  by  the  counsels  of  apos- 
tolic wisdom  and  prudence  -.—'Prove  all  things  '  (or,  ac- 
cording to  the  reading  which  many  prefer  :  But  ^  prove 
all  things)  ;  'hold  fast  that  tvhich  is  good.  Abstain  from 
all  appearance  of  evil.'' 

'Prove  all  thi?igs^ — all  tilings  especially  that  claim  a 
Divine   origin    and    authority.     Do    not,    therefore,  at 

'  1  John  4:1.     '  See  p.  289.     '  See  2  Thcss.  2:2.     *  ^dvra  Se. 


388  LECTURES    ON  [LECT.  XXVII. 

once  either  reject  or  receive  in  a  mass  whatever  comes 
to  you  as  an  utterance  of  the  Holy  Ghost ;  but  prove  it 
— try  it — put  every  thing  to  the  test.  And  what  is  the 
test  ? — surely  a  most  vital  question. 

The  false  prophets  of  our  own  time,  it  will  be  found, 
make  a  great  merit  of  submitting,  with  an  ostentatious 
reverence,  all  their  oracles,  whencesoever  derived,  to  the 
decision  of  human  reason.  Nor  can  it  be  denied,  that 
the  judge  is  quite  good  enough  for  the  cause.  But 
shall  we,  therefore,  dare  to  cite  before  such  a  tribunal — 
so  weak,  so  limited,  so  prejudiced,  so  impure — the  In- 
finite Spirit  of  the  incomprehensible  and  only  wise  and 
thrice  holy  Grod  ?  No,  my  hearers  ;  that  is  not  the  test. 
'  The  natural  man  receiveth  not  the  things  of  the  Spirit 
of  God  ;  for  they  are  foolishness  unto  him  ;  neither  can 
he  know  them.'  ^  And  yet  says  Paul :  'Prove  all  thhigs.^ 
And  says  John  :  '  Beloved,  believe  not  every  spirit,  but 
try  the  spirits  whether  they  are  of  God.'  ^ 

Observe,  then,  that  this  exhortation  is  addressed,  not 
to  the  natural  man,  but  to  the  spiritual,  who  'judgeth 
all  things,  yet  he  himself  is  judged  of  no  man'^ — to  such 
as  know  the  voice  of  the  Divine  Shepherd,  '  and  a 
stranger  will  they  not  follow^,  but  will  flee  from  him  ; 
for  they  know  not  the  voice  of  strangers.'  *  Tn  other 
words,  it  is  addressed  to  the  Church  of  God,  which  '  has 
an  unction  from  the  Holy  One,  and  knows  all  things.'^ 
Scripture  itself  insists  everywhere  on  this  spiritual  dis- 

'  1  Cor.  2:14.  '1  John  4:1.  M  Cor.  2 :  15. 

*  John  10  :  4,  5.  »  1  John  2 :  20. 


CH.  5:19-22.]  FIRST     T  H  E  SS  AL  0  N  I  AN  S  .  389 

cernment,  and  on  a  right  state  of  the  heart  and  Ufe  to- 
ward God,  as  an  indispensable  condition  of  all  right  and 
safe  judging  of  the  things  of  God.  '  If  any  man  will  do 
His  will,  he  shall  know  of  the  doctrine,  whether  it  be  of 
God.'^  'Be  not  conformed  to  this  world  :  but  be  ye 
transformed  by  the  renewing  of  your  mind,  that  ye  may 
prove  what  is  that  good,  and  acceptable,  and  perfect 
will  of  God.'^  '  What  man  knoweth  the  things  of  a  man, 
save  the  spirit  of  man  which  is  in  him  ?  even  so  the 
things  of  God  knoweth  no  man,  but  the  Spirit  of  God. 
Now  we  have  received,  not  the  spirit  of  the  world,  but 
the  Spirit  which  is  of  God  ;  that  we  might  know  the 
things  that  are  freely  given  to  us  of  God.'  ^  '  Walk  as 
children  of  light  .  .  .  proving  what  is  acceptable  unto 
the  Lord.'* 

Nor  yet  is  the  believer  entirely  dependent,  in  this 
matter,  on  his  own  spiritual  illumination.  His  is  not 
the  temper  of  a  presumptuous,  fanatical  reliance  on  the 
inner  light.  If  he  is  indebted  to  God's  regenerating 
grace  for  '  the  seeing  eye,'  ^  as  little  does  he  forget  that 
'  the  sun'  of  truth,  which  is  so  '  pleasant  a  thing'  for  the 
purged  eye  to  behold,^  shines  in  the  written  revelation. 
Gladly  he  consents  to  that  demand  of  Christ's  apostle  : 
'  If  any  man  think  himself  to  be  a  prophet,  or  spiritual, 
let  him  acknowledge  that  the  things  that  I  write  unto 
you  are  the  commandments  of  the  Lord.  But  if  any 
man  be  ignorant' — so  as  either  to  question  m}^  author- 

'  John  7:  17.  '  Rom.  12  :  2.  M  Cor.  2  :  11,  12. 

*  Eph.  5  :  8,  10.        *  Prov.  20  :  12.  '  Eccl.  11:7. 


390  LECTURES    ON  [LECT.  XXVII. 

ity,  or  claim  a  higher  authority  for  himself — 'let  him  be 
ignorant'^ — with  such  a  man  I  will  hold  no  further  argu- 
ment. And  just  so  another  apostle:  'We  are  of  God  ; 
he  that  knoweth  God,  heareth  us  ;  and  he  that  is  not  of 
God,  heareth  not  us.  Hereby  know  we  the  spirit  of 
truth,  and  the  spirit  of  error.''  ^  Nay,  if  Paul  himself,  or 
an  angel  from  heaven,  come  preaching  '  any  other  gos- 
pel' than  what  is  here  announced,  the  Church  plants  her 
foot  on  this  eternal  rock,  and  smites  him  with  a  curse.  ^ 
When  you,  therefore,  dear  brethren,  are  beset  by  an}^ 
of  the  miserable  gospels  that  now  vaunt  themselves  on 
every  hand,  remember,  I  beseech  you,  the  energetic, 
conclusive  protest  of  the  great  Prophet  of  the  ancient 
Church  :  'And  when  they  shall  say  unto  3^ou,  Seek  unto 
them  that  have  familiar  spirits,  and  unto  wizards  that 
peep  and  that  mutter  :  should  not  a  people  seek  unto 
their  God  ?  for  the  living  to  the  dead  ?  To  the  law  and 
to  the  testimony  :  if  they  speak  not  according  to  this 
word,  it  is  because  there  is  no  light  in  them.'^  Yes, 
emulate  the  fame  of  the  noble  Bereans,  who,  even  under 
an  apostolic  ministry,  '  searched  the  Scriptures  daily, 
whether  (hose  things  were  so.'  ^ 

And  here  distinct  mention  ought  to  be  made  of  one 
form  of  the  application  of  this  scriptural  test.  'Prove  all 
thijigs^ — and  that  especially  in  their  relation  to  the  glory 
of  Jesus  Christ.  Do  they,  as  all  Scripture  does,  main- 
tain and  illustrate  the  peerless  dignity  of  that  '  name 

'  1  Cor.  14  :  37,  38.         '  1  John  4:6.         ^  Gal.  1 :  8,  9. 
^Is.  8:19,  20.  ^  Acts  17:  11. 


CH.5:  19-22.]  FIRST     T  HESS  ALO  N I A  NS  .  391 

which  is  above  every  name,'^  as  the  only  Lord  of  man's 
conscience — the  only  Saviour  of  the  world  ?  Or  do  they, 
under  whatever  flimsy  disguise  of  cold  and  heartless, 
though  it  may  be  most  rhetorical,  compliment,  degrade 
Him  into  the  rank  of  this  world's  heroes  and  sages — ob- 
scuring at  once  the  blood  of  His  cross,  and  the  bright- 
ness of  His  throne  ?  '  Hereby  know  ye  the  Spirit  of 
God  :  Every  spirit  that  confesseth  that  Jesus  Christ  is 
come  in  the  flesh  is  of  God  :  and  every  spirit  that  con- 
fesseth not  that  Jesus  Christ  is  come  in  the  flesh  is  not 
of  God.'"-  'Wherefore  I  give  you  to  understand,  that 
no  man  speaking  by  the  Spirit  of  God  calleth  Jesus  ac- 
cursed :  and  that  no  man  can  say  that  Jesus  is  the  Lord, 
but  by  the  Holy  Ghost.' ^  Lying  hps  cannot — dare  not 
— utter  the  Shibboleth  of  heaven.  That  Jesus  Christ 
was  very  man  and  very  God — that  in  Jesus  Christ  '  God 
was  manifest  in  the  flesh'  ■* — this  is  the  grand,  central 
truth  of  revelation  ;  the  source  and  the  test  of  every 
otlier. 

Still  another  test  was  furnished  by  our  Lord  Himself 
in  those  words  :  '  Beware  of  false  prophets,  which  come 
to  you  in  sheep's  clothing,  but  inwardly  they  are  raven- 
ing wolves.  Ye  shall  know  them  by  their  fruits'  ^ — by 
the  influence,  that  is,  of  their  teachings  on  the  moral  and 
spiritual  life  of  themselves  and  their  followers.  The 
cloak  of  innocence  may  be  ever  so  dexterously  worn  for 
a  time.  The  evil  nature  beneath  is  sure  to  betray  itself 
in  the  end.     As  Christ's  doctrine  '  is  according  to  godh- 

'  Phil.  2:9.  »  1  John  4  :  2,  3.  '1  Cor.  12  :  2. 

M  Tim.  2:16.  ^  Matt.  7  :  15,  IG. 


392  LECTURES     ON  [LECT.  XXVII. 

ness,'^  and  His  people  are  sanctified  through  God's  word 
of  truth, ^  so  does  religious  error,  specious  as  it  common- 
ly is  in  its  beginnings,  tend  with  a  fatal  uniformity  to 
moral  deterioration  and  corruption. 

With  all  these  provisions  and  securities,  therefore,  of 
Divine  grace,  inward  and  outward,  and  with  the  throne 
of  grace  ever  open  to  us.  Christians  need  not  shrink 
from  the  task  of  'proving  all  thmgs,^  that  claim  their 
assent  and  obedience  as  messages  from  God.  The 
primitive  believers,  indeed,  had  an  additional  safeguard 
in  that  other  supernatural  gift  of  '  discerning  of  spirits,' 
to  which  Paul  refers  more  than  once  in  First  Corinth- 
ians (12  :  10  ;  14  :  29),  and  of  the  exercise  of  which  by 
the  Apostles  themselves  we  seem  to  have  repeated  in- 
stances in  the  book  of  Acts  (5  :  3,  9  ;  8  :  21,  23  ;  13  : 
9,  10).  But,  in  place  of  that,  we  have  the  completed 
canon  of  Scripture,  and  the  history  of  the  Church  for 
eighteen  centuries.  Shall  we  not,  then,  be  more  inex- 
cusable than  they,  if,  '  being  led  away  with  the  error  of 
the  wicked,  we  fall  from  our  own  steadfastness  ? '  ^ 

Having  thus  'proved  all  tilings,  hold  fast, ^  continues 
the  Apostle,  '  that  which  is  goodj  It  is  supposed  by 
some'*  that,  while  the  first  member  of  this  21st  verse  is 
closely  connected  in  sense  with  v.  20,  the  second  be- 
longs in  like  manner  to  v.  22,  and  forms  with  it  in  an 
altogether  new  sentence   an   exhortation  to   universal 

"1X110.6:3.  'John  17:  17.  =  2  Peter  3  :  17. 

'  Peile,  Alford. 


CH.5:19-22.]  FIRST     T  H  E  S  S  A  L  0  N  I  A  N  S  .  393 

holiness.  The  common  arrangement  and  interpreta- 
tion, however,  are  to  be  preferred,  and  for  this  among 
other  ^  reasons,  that  what  the  Apostle  would  here  cau- 
tion his  brethren  against,  in  regard  to  prophetic  utter- 
ances, is  not,  as  in  1  John  4:1,  an  indiscriminating 
credulity,  but  a  general  sceptical  indifference  ;  and, 
viewed  in  this  light,  the  injunctions  :  ^Despise  not  proph- 
esyings.  Prove  all  things,^  sound  incomplete,  without 
some  such  positive  supplement  as :  ^Holdfast  that  which 
is  good.''  I  consider  the  whole  to  be  equivalent  to  this  : 
Keep  your  minds  open  to  whatever  new  light  God  may 
send  you  through  the  ministries  of  the  Church,  But 
be  not  carried  about  with  divers  and  strange  doctrines.^ 
Have  your  senses  exercised  to  discern  both  good  and 
evil.^  Prove  all  things,  and  that  which  is  good — -fair, 
comely^ — whether  old  or  new,  hold  fast.  As  our  Apos- 
tle has  it  elsewhere  :  '  Cleave  to  that  which  is  good.'^ 

And  to  this  there  is  here  appended,  finally,  an  ear- 
nest dissuasive  in  the  most  general  terms  from  the  op- 
posite :  'Abstain  from  all  appearance  of  evil ;  '  or  rather, 
from  every  form  of  evil^  doctrinal  or  practical,  of  the 

'  The  two  neuter  forms — the  indefinite  -navTa  in  the  one  case,  and 
the  specific  to   KaXov  in  the  other — as  well  as  the   two  antithetical 
verbs,  doKifidi^eTe — Karex^TS,  seem  to  imply  a  common  reference  of 
the  two  clauses,  and  that  not  exclusively  to  the  TrpocpTjTtia^. 
*  Heb.  13  :  9.  '  Heb.  5  -.  14.  *  KaXov.  '  Rum.  12 :  9. 

*  Many  take  Trovqpov  as  an  adjective  in  agreement  with  e'idovg,  the 
reason  urged  for  this  construction  by  Bengel,  Middleton,  Tittmann  and 
Schott,  being  the  omission  of  the  article  before  7TOVT]pov.  But  the  ar- 
ticle is  necessary  only  in  case  Trovqpov,  like  to  KaXov  of  the  previous 


394  LECTURES    ON  [LECT  XXVII. 

spirit  or  of  the  flesh.  The  original  word^  does  not  mean 
the  mere  semblance  of  an}^  thing  without  the  reality. 
Nor  would  the  avoidance  of  whatever  merely  seems  to 
be  evil  be  the  most  suitable  counterpart  to  holding  fast 
whatever  is  truly  and  essentially  good.  Such,  however, 
is  evidently  the  opposition  intended,  as  in  the  passage 
to  which  reference  has  just  been  made  :  'Abhor  that 
which  is  evil ;  cleave  to  that  which  is  good.'^ 

1.  I  think,  brethren,  you  will  agree  with  me  in  say- 
ing, that  these  precepts  of  our  Apostle  are  a  noble 
illustration  of  the  free,  generous,  inquiring,  yet  at  the 
same  time  cautious  and  conservative,  spirit  of  faith. 
The  temper,  to  which  it  forms  the  soul,  is  equally  re- 
mote from  a  deathlike  rigidity  on  the  one  hand,  and, 
on  the  other,  from  the  fickleness  and  inconstancy  of  a 
giddy  mind. 

2.  Then,  what  great  reason  have  we  all  to  cry  con- 
tinually unto  God,  in  the  deep  consciousness  of  our  sins 
and  our  necessities  :  '  Cast  me  not  awa}^  from  Thy  pres- 
ence ;  and  take  not  Thy  Holy  Spirit  from  me.  Restore 
unto  me  the  joy  of  Thy  salvation  ;  and  uphold  me  with 
Thy  free  Spirit.'^ 

3.  And  once  more,  let  no  fancy,  or  pretense,  or  re- 
verse, be  understood  as  ii  continued  reference  to  the  Trdvra  of  that 
verse  (and  so,  indeed  De  Wette  understands  it)  ;  not,  if  it  be  here 
used  as  a  general  abstract  terra. 

'  £2<Sog.  '  Kom.  12  :  9.  '  Fs.  51  :  11,  12. 


CH.  6:19-22.]         FIRST    THESSALONIANS.  395 

ality  even,  of  spiritual  illumination  tempt  any  man  to 
despise,  or  neglect,  the  written  word,  or  the  established 
ordinances  of  the  Church.  Rather  let  him  the  more 
highly  prize,  and  diligently  avail  himself  of,  these,  as 
the  appointed  means  of  his  continual  advance  in  knowl- 
edge and  grace. 

4.  Nor  must  I  forbear  to  add  in  the  last  place,  that 
the  Church's  present  danger,  amidst  all  thickening- 
snares  and  delusions,  arises  less  from  the  absence  of  the 
Spirit's  miraculous  gifts,  than  from  the  very  scanty  and 
superficial  acquaintance  of  her  children  with  Holy 
Scripture — the  fading  away  of  the  old  feelings  of  hearty 
love  for  the  study  of  it,  and  profound  reverence  for  its 
decisions — and,  in  particular,  from  the  prevailing  and — 
is  it  too  much  to  say  ? — contemptuous  disregard  of  the 
prophetic  word  of  God.  To  that  word,  dear  brethren, 
which  '  came  not  in  old  time  by  the  will  of  man  :  but 
holy  men  of  God  spake  as  they  were  moved  by  the 
Holy  Ghost,'  ye  would  do  well  to  '  take  heed,  as  unto  a 
light  that  shineth  in  a  dark  place,  until  the  day  dawn, 
and  the  daystar  arise  in  your  hearts.'  ^ 

'  2  Pet.  1  :19,  21. 


LECTURE    XXVIII. 

I.  Thess.  5  :  23-28. — 'And  the  very  God  of  peace  sanctify  you 
wholly ;  and  I  pray  God  your  whole  spirit  and  soul  and  body  be 
preserved  blameless  unto  the  coming  of  our  Lord  Jesus  Christ. 
Faithful  is  He  that  calleth  you,  who  also  will  do  it.  Brethren, 
pray  for  us.  Greet  all  the  brethren  with  an  holy  kiss.  I  charge 
you  by  the  Lord,  that  this  epistle  be  read  unto  all  the  holy  breth- 
ren.    The  grace  of  our  Lord  Jesus  Christ  he  with  you.     Amen.' 

The  comprehensive  prayer  of  the  23d  verse  is  very 
similar  to  that  which  met  us  at  the  close  of  the  third 
chapter,  and  which  was  there  considered  at  length.  Its 
connection,  also,  with  what  precedes,  is  precisely  the 
same.  Here,  as  there,  the  recmTence  to  the  Divine 
grace  is  introduced  by  way  of  a  suggested  contrast  with 
human  efforts  or  ministerial  exhortations.  '  Such  are 
my  counsels,  and  such  is  your  duty.  But^  after  all  that 
I  can  say,  or  you  can  do,  remember  still  that  your  pres- 
ent safety  and  your  final  salvation  depend  on  God.  In- 
to His  presence,  therefore,  let  me  once  more  conduct 
you  before  parting,  and  commend  you  to  His  ever- 
present  and  almighty  care — But  maij  the  God  of  peace 
Himself  sanctify  you  wholly ;   and  may  your  whole  spirit 

'  6e.     See  p.  192. 


CH.  5:23-28.]         FIRST     T  H  E  S  S  A  L  0  N  I  AN  S  .  397 

and  soul  and  body  he  kept  ^  blameless  unto  the  coming ' — 
literally,  in"^  or  at  the  coming;  that  is,  may  you  be  kept 
so  as  to  be  found  blameless  at  the  coming — 'of  our  Lord 
Jesus  Christ.^ 

What  Paul  prays  for  is  the  sanctification  of  his 
brethren — their  absolute  and  entire  sanctification — a 
sanctification  perfect  in  its  degree,  and  in  that  degree 
extending  to  every  part  of  their  nature.  For  the  sake, 
indeed,  of  giving  prominence  to  these  ideas  of  com- 
pleteness and  universality  he  selects  words  of  rare  oc- 
currence and  studied  emphasis/  The  apostle's  heart  is 
set,  not,  as  we  had  occasion  formerly  to  remark,  *  on 
any  partial,  fragmentary,  fleeting  reformation,  such  as 
this  world's  philanthropy  is  so  apt  to  spend  itself  upon 
— not  on  the  mere  disguising,  or  modification,  or  ameli- 
oration of  existing  evil ;  but  on  its  final  and  utter  ex- 
tirpation ;  and  that  from  all  regions  of  man's  compound 
being — his  'spirit  and  soul  and  body ;^  the  trinity,  as  it 
has  been  called,  of  humanity. 

The  more  common  and  popular  division  is  into  soul 
and  body  only.  Sometimes,  however,  a  distinction  is 
made  between  the  higher  and  lower  faculties  aud  attri- 
butes of  the  soul  itself — those  in  which  we  resemble  the 
angelic  intelHgences,  and  those  in  which  even  the  irra- 

'  The  verb  {rrjpeo))  is  that  of  which  our  Lord  makes  repeated  use 
in  His  own  prayer  for  His  disciples  (John  17:  11,  12,  15).        "  ev. 

^  oXoreXeig — oXoKXripov.  The  former  is  found  nowhere  else  in  the 
New  Testament ;  the  latter  only  in  James  1:4.         '  See  p.  212,  &c. 


398  LECTURES    ON  [LECT.  XXVIII. 

tional  creatures  resemble  man  ; — and  then,  while  the 
term  which  we  render  soul  is  used  specially  to  designate 
the  latter,  the  term  spirit  is  appropriated  to  the  former.^ 
Now  the  process  of  sanctification  leaves  no  part  of 
man  unvisited  and  unblessed  by  its  cleansing,  elevating, 
transforming  power.  The  regeneration  reaches  as  far 
as  the  curse,  and  will  be  perfected  only  wdien  in  'spirit 
and  soul  and  hodif  we  stand  '  holy  and  unblameable  and 
unreproveable' "  in  the  sight  of  God — thoroughly  'con- 
formed to  the  image  of  His  Son  ;'  ^  and  the  Son  Himself 
shall  look  on  His  glorified  Bride,  and  say  :  '  Thou  art 
all  ftiir,  my  love  ;  there  is  no  spot  in  thee.''' 

This  blessed  consummation  we  are  taught  to  expect, 
not  during  the  life  that  now  is,  nor  at  death,  nor  at  any 
time  during  the  present  dispensation,  but  only  '  at  the 
comiyig  of  our  Lord  Jesus  Christ:  Thither,  as  to  a  sea 
of  glory,  all  the  streams  of  providence  and  grace  ever- 
more converge  ;  and  to  the  same  bright  terminus, 
therefore,  the  Apostle's  prayers  for  the  churches  tend 
with  scarcely  less  constancy. 

He  knew,  moreover,  that  the  will  of  God  was  the 
sanctification  of  His  people^ — their  'blameless''  holiness  ; 
and  this  knowledge  it  was  that  'made  him  confident  of 
this  very  thing,  that  He  which  had  begun  a  good  work 

'  Compare  1  Cor.  15  :  44;  where  the  body  is  distinguished  .is  "^vx- 
iiiov  and  TTveviiaTiKov  according  as  the  'ipv^'f]  or  the  nvevfia  pre- 
dominate«.  A  similar  distinction,  though  variously  defined,  is  familiar 
to  the  scliools  of  philosophy,  ancient  and  modern, 

'  Col.  1  :  22.         '  Rom".  8  :  29.         *  Eccl.  4:7.         '  Ch.  4  : 3. 


CH.  5:23-28.]  FIRST     T  H  E  S  S  A  L  0  NI A  N  S  .  399 

in'  the  Thessalonians  '  would  perform  it  until  the  da}'  of 
Christ,'^  and  gave  the  energy  of  assurance  to  his  pray- 
ers, that  'God  Himself '  would  'perfect  that  which  con- 
cerned'^ them;  'God  Himself]''  says  Dr.  John  Owen;" 
'  ...  If  He  doth  it  not,  none  other  can  do  it.  .  .  .  He 
doth  it  of  Himself,  from  His  own  grace  ;  by  Himself,  or 
His  own  power  ;  for  Himself,  or  liis  own  glory.' 

To  the  production  of  so  great  a  result  there  is  required 
not  only  the  sanctifying  grace  of  God,  but  also  His  'pre- 
serving' care.  He  must  guard  His  own  work  in  the 
hearts  of  His  children — '  keeping  through  His  own 
name'* — by  His  own  power ^ — the  heirs  of  salvation. 
And  hence  the  present  safety  of  the  Church,  in  the 
midst  of  all  her  own  weaknesses  and  corruptions,  and 
of  all  the  snares  and  temptations  and  conflicts,  through 
which  she  passes  into  the  kingdom.  God  '  keeps  her 
from  the  evil  ;'  ^' — '  keeps  her  from  falling,'  that  He  may 
at  last  '  present  her  faultless  before  the  presence  of  His 
glory  with  exceeding  joy' ' — and,  as  she  presses  onward 
and  upward  toward  the  Xew  Jerusalem,  the  Cit}-  of 
God,  He  puts  into  her  mouth  the  song  that  Israel  sang, 
as  the  tribes  gathered  from  their  remotest  borders,  and 
'looked  upon  Zion,  the  city  of  their  solemnities,'^  rest- 
ing in  solemn  beaut}^  on  the  lieights  of  Judah^:  'I  will 
lift  up  mine  e3'-es  unto  the  hills,  from  whence  cometh  my 

'  Phil.  1 :  G.  ■  R=.  138  :  8. 

'  Discourse  concer?iin(/  the  Holy  Spirit,  iv.  1.      *  John  IT:  11. 
'  1  l\t.  1:5.         '  John  17  :  15  ;  2  Thess.  3:3.         '  Judc  24. 
«R33:20.  "  Ps.  121. 


400  LECTURES     ON  [LECT.  XXYIII. 

help.  My  help  cometh  from  the  Lord,,  which  made 
heaven  and  earth.  He  will  not  suffer  thy  foot  to  be 
moved  :  He  that  keepeth  thee  will  not  slumber.  Be- 
hold, He  that  keepeth  Israel  shall  neither  slumber  nor 
sleep.  The  Lord  is  thy  keeper  :  the  Lord  is  thy  shade 
upon  thy  right  hand.  The  sun  shall  not  smite  thee  by 
day,  nor  the  moon  by  night :  the  Lord  shall  keep^  thee 
from  all  evil :  He  shall  keep^  thy  soul.  The  Lord  shall 
keep  ^  thy  going  out  and  thy  coming  in  from  this  time 
forth,  and  even  for  evermore.' 

Observe  next  that  this  whole  work  of  sanctification 
and  preservation  belongs  to  God  as  '  the  God  of  peace. ^ 

If  this  most  blessed  and  favourite "  designation  of  the 
Christian's  God  here  refer  to  the  peace  which  he  estab- 
lishes between  Himself  and  us,  we  are  then  reminded 
that  the  peace,  not  of  pardon  and  justification — that  is 
already  secured  to  us  through  faith  in  the  great  Sin- 
Bearer — but  of  a  perfect  mutual  complacency  between 
God  and  man,  depends  on  man's  perfect  assimilation  to 
the  Divine  character  ;  and  not  only  so,  but  that  the 
gracious  influence,  whereby  that  assimilation  is  effected, 
flows  to  us  through  the  Mediator  from  God,  reconciling 
and  reconciled. 

Or  if  the  peace  intended  be  the  domestic  peace  of  the 
household  of  faith,  ^  as  our  Apostle  elsewhere  speaks  of 
God  as  a  God  '  not  of  confusion,  but  of  peace,  as  in  all 

*  ^?3T2  throughout.  ^  Rom,  15  :  33  ;  Heb.  13 :  20. 

^  Calvin  suggests  that  there  may  possibly  be  an  allusion  to  vs.  13,  14. 


CH.  5:23-28.]  FIRST     THESSALONIANS.  401 

churches  of  the  saints/ '  we  are  then  taught  that  the 
necessary  condition  of  true  peace  among  the  brethren  is 
their  personal  hoHness. 

But  we  shall  do  better  to  understand  the  word  in  its 
very  frequent  sense  as  denoting  the  sum  of  all  Divine 
blessings.  And  in  this  case  the  inference  is  equally  ob- 
vious, that  we  are  fitted  to  receive  and  enjoy  these  just 
in  proportion  as  we  advance  in  holiness.  To  be  perfect- 
ly holy  is  to  be  perfectly  happy  ;  for  it  is  to  dwell  in 
'  the  munitions  of  rocks' " — behind  the  bulwarks  of  sal- 
vation— beneath  the  shelter  of  '  the  peace  of  God,  which 
passeth  all  understanding.'^  Into  this  '  peace  of  God' 
the  Church,  says  Paul  to  the  Colossians  (3  :  15),  is 
'  called  in  one  body.'  And  therefore  also  she  is  'called 
unto  holiness,'  or  '  in  sanctification,'^  as  her  preparation 
for  it,  and  as  the  only  element  in  which  it  can  exist. 

Nor  is  this  any  random,  ineffectual  call.  It  surely 
accomplishes  itself.  It  carries  with  it  the  sanctity  and 
obligation  of  a  pledge,  and  that  pledge  shall  be  fully  re- 
deemed. 'Faithful  IS  He  that  calleth  you,-  exclaims  the 
Apostle;  'who  also  will  do  it'' — ivho  aUo  will  perform, 
and  that  as  certainly  as  he  calls,  every  thing  promised 
or  implied  in  the  call.  ^  This  is  as  much  as  to  say  :  Be- 
hold the  strong  foundation  of  my  hope — the  animating 
impulse  of  my  prayers — for  you.  Let  it  be  also  your 
encouragement  in  working  together  with  God  towards 

'  1  Cor.  14  :  33.  ^  Is.  33  :  16.  '  Phil.  4  :  7. 

*  1  Thess.  4  :  T.     See  p.  227. 

'  Pelagius  :    'Quod  promisit.'     OCctinienius  :  k<i>  (•)  HKa/.eae. 

26 


402  LECTURES     ON  [LECT.  XXVIII. 

the  glorious  result.  Did  that  result  depend  on  man's 
will  and  strength  alone,  we  might  indeed  despair.  But 
•  God  is  not  a  man,  that  He  should  lie  ;  neither  the  son 
of  man,  that  He  should  repent :  hath  He  said,  and  shall 
He  not  do  it  ?  or  hath  He  spoken,  and  shall  He  not 
make  it  good  ? '  ^ 

This  argument  from  the  Divine  faithfulness  is  em- 
ployed in  the  very  same  connection  in  the  first  chapter 
of  First  Corinthians  :  '  Who  shall  also  confirm  you  unto 
the  end,  that  ye  may  he  blameless  in  the  day  of  our 
Lord  Jesus  Christ.  God  is  faithful,  by  whom  ye  were 
called  into"  the  fellowship  of  His  son,  Jesus  Christ  our 
Lord.'  And  when  once  that  consummation  has  been 
reached,  with  what  adoring  gratitude  will  the  saved,  as 
they  review  the  processes  of  grace,  repeat  those  words 
of  the  Apostle  :  '  Whom  He  called,  them  He  also  justi- 
fied :    and  whom  He  justified,  them  He  also  glorified.'^ 

Having  thus  again  poured  forth  the  fulness  of  his 
heart's  desire  for  his  brethren  in  fervent  prayer  to  God 
in  their  behalf,  the  writer  cannot  close  the  Epistle  with- 
out asking  for  himself  from  them  a  return  of  this  dear- 
est of  all  Christian  charities.  'Brethren,  pray  for  us^ — 
for  me  and  my  associates  in  the  gospel  ministry.  Much 
as  Paul  was  on  his  knees  before  the  Father  of  our 
Lord  Jesus  Christ,  the  great  Apostle  did  not  therefore 
feel  himself  independent  of  the  intercessions  of  others. 
On  the  contrary,  his  large  experience  of  the  power  of 

'  Num.  23  :  Id.         '  1  Cor.  1  :  8,  9  [eig).         '  Rom.  8  :  30. 


CH.  5 :  23-2.^.]  FIRST     T  H  E  S  S  A  L  0  NI A  NS  .  403 

prayer  made  him  only  the  more  anxious  to  strengthen 
his  personal  interest  at  the  throne  of  grace.  They 
were  no  words  of  course  that  he  used,  nor  a  mere  pious 
formula,  when  he  said  to  the  Romans  :  '  Now  I  beseech 
you,  brethren,  for  the  Lord  Jesus  Christ's  sake,  and  for 
the  love  of  the  Spirit,  that  ye  strive  together  with  me 
in  your  prayers  to  God  for  me.'^  This  is  plainly  the 
utterance  of  a  deeply-felt  need.  And  so  again  and 
again,  when  inculcating  on  other  churches  the  general 
duty  of  prayer,  or  the  special  duty  of  '  supplication  for 
all  saints,'  he  cannot  refrain  from  urging  with  a  beau- 
tiful and  earnest  humility  his  own  claim  to  a  place  in 
their  remembrance.^ 

The  26th  verse — 'Greet;  or  Salute,  'all  the  brethren 
with  a  holy  kiss^ — is  one  of  several  allusions  in  the 
apostolic  writings  to  a  custom  that  prevailed  for  some 
time  in  the  early  Church.  At  certain  parts  of  public 
worship,  as  before  the  celebration  of  the  Lord's  Supper, 
it  was  common  for  the  members  to  bestow  on  one  an- 
other— the  men  on  the  men,  and  the  women  on  the 
women — what  was  called  the  kiss  of  love,  or  the  kiss  of 
2)eace?  You  will  remember  that  in  eastern  countries 
this  particular  mode  of  salutation  has  always  been 
practised  more  freely  on  ordinary  occasions  than  with 
us.  Of  course,  as  adopted  by  the  Church,  and  applied 
by  her  to  a  holy  use,  it  was  a  formal  expression  and 

^  Rom.  15  :  30. 
-  Eph.  6:19;  Col.  4  :  3  ;  2  Thess.  3:1.     Compare  Philem.  22  and 
Ileb.  13  :  18. 

='Rom.  16:  IG;   1  Cor.  16:20;  2  Cor.  13:  12;  1  Pet.  5:14. 


404  LECTURES     ON  [LECT.  XXVIII. 

pledge  of  mutual  forgiveness  and  affection,  as  well  as  of 
the  equality  and  oneness  in  Christ  of  all  her  children. 
Forms  may  change  ;  but  the  same  spirit  of  brotherly 
love,  and  cordial  recognition  one  of  another  under  what- 
ever diversities  of  temporal  circumstances,  should  ever 
characterize  those  who  know  the  love  of  a  common 
Saviour,  and  have  thus  entered  into  the  communion  of 
saints. 

From  the  fact  that  everywhere  else  this  exhortation 
takes  the  form  :  '  Salute  one  another,'  it  is  frequently 
supposed  that  here  the  presbyters  of  the  church  are 
immediately  addressed,  and  instructed  themselves  to 
'salute  all  the  brethren^  or  at  least  to  introduce  the 
general  mutual  salutation  by  saluting  those  sitting 
next  to  them  in  the  congregation.^  But,  as  the  latter 
mode  of  observance  is  not  at  all  suggested  by  the 
text,  so  neither  can  the  other  be  certainly  inferred  from 
it.  It  is  enough  to  say  that  the  precept  is  delivered  to 
the  church  at  large,  and  would  be  fulfilled  according  to 
her  own  established  order. 

And  just  so  with  the  27th  verse  :  '1  charge'' — or  ad- 
jure'^— '  you  by  the  Lord,  that  the""  epistle  be  read  unto  all 
the  holy  brethren  ; '  there  is  no  reason  to  doubt  that  the 
letter  would  come  first  into  the  hands  of  the  elders,  and 
by  them  would  be  communicated  to  the  church.  But 
this  also  is  an  inference  from  the  obvious  proprieties  of 

'  De  Wette. 
*  opKii^o).      Lachmann,    Tischendorf,    Alford,    read    hopKi^o).     The 
same  editors  oinit  the  word  dyioig  in  this  vcr^^e. 


CH.  5 .  23-28.]  FIRST     THESSALONIANS.  405 

the  case,  rather  than  a  necessary  deduction  from  the 
Apostle's  language.  The  church  is  enjoined  to  have 
the  Epistle  '  read  '—read  aloud,  and  of  course  in  public 
assembly^ — 'unto  all  the  holy  brethren,^  as  being  all 
equally  concerned  in  its  instructions  and  exhortations. 
That  the  officers  of  the  church,  especially,  should  see  to 
the  execution  of  the  injunction  would  be  readily  under- 
stood of  itself,  without  any  express  directions  to  that 
effect. 

Still  more  gratuitous,  I  need  scarcely  say,  is  all  pre- 
tence of  finding  here  a  trace  of  the  hierarchical  spirit  of 
later  times,  and  of  arguing  thence  for  a  later  origin  of 
the  Epistle,^  But  it  may  perhaps  be  worth  mentioning, 
as  another  illustration  of  the  same  paltry  ingenuity  of 
an  infidel  criticism,  that  the  same  conclusion  has  been 
drawn  from  the  writer's  solemn  adjuration,  that  his  let- 
ter should  be  read  to  the  brethren.  This,  it  is  said, 
betrays  an  anxiety  on  his  part,  such  as  could  not  have 
been  felt  by  an  acknowledged  Apostle,  to  secure  for  his 
communication  apostolic  honours  !  ^ 

Nor,  indeed,  is  there  any  real  ground  for  Olshausen's 
suggestion,"^  that  Paul's  earnestness  on  this  occasion 
may  have  had  its  source  in  an  apprehension,  that  the 
elders  might  be  tempted,  for  some  reason  or  other,  to 
withhold  the  letter  from  the  church.  No  further  ex- 
planation of  the  fact  is  required  than  is  found  in  the 
Apostle's  knowledge,  that  what  he  had  written  he  had 

^  dvayvG)o6rjvat.  '  Schrader. 

^  Baur.  *  He  refers  to  vs.  12,  13. 


406  LECTURES    ON  [LECT.  XXVIII. 

written  by  the  authority  of  that  'Lord '  of  the  church, 
whose  name  he  invokes,  and  for  the  general  edification. 
It  was  well,  moreover,  that  the  common  right  of  '  all 
the  holy  brethren''  to  the  possession  of  the  apostolic 
writings  should  be  thus  explicitly  indorsed  on  the  very 
first  of  the  canonical  Epistles.  And  so  in  that  to  the 
Colossians  (4  :  16)  :  'When  this  epistle  is  read  among 
you,'  says  Paul,  'cause  that  it  be  read  also  in  the 
church  of  the  Laodiceans,  and  that  ye  likewise  read  the 
epistle  from  Laodicea.'  How  different  this  spirit  of  free 
and  universal  communication  of  the  Divine  word  from 
the  policy,  which  by  and  by,  and  for  many  ages,  ruled 
the  counsels  of  Christendom!  'What  Paul,' remarks 
Bengel,  '  commands  with  an  oath,  that  Rome  under  an 
anathema  forbids.'^ 

The  Epistle  closes,  as  it  began,  with  the  apostolic 
benediction  :  '  The  grace  of  our  Lord  Jesus  Christ ' — the 
grace  which  He,  our  Lord,  the  Anointed  Saviour,  alone 
procured  for  us,  and  alone,  through  all  ministries  and 
ordinances,  dispenses  to  the  Church — grace  free  and 
inexhaustible — grace  adapted  to  all  the  emergencies  of 
life  and  death — '  grace  reigning  through  righteousness 
unto  eternal  life  by  Jesus  Christ  our  Lord'^ — that 
grace  '  be  with  you,''  as  your  inseparable  attendant, 
your  almighty  comforter,  and  your  guide  to  glory. 

This  parting  salutation  Paul  tells  us  in  the  Second 

^  '  Quod  Paulus  cum  adjuratione  jubet,  id  Roma  sub  anatheraate 
prohibet.' 

'  Rom.  5:21. 


CH.5:  23-28.]  FIRST     T  H  E  SS  A  L  0  NI  A  N  S  .  407 

Epistle  (2  :  17)  that  he  appended  to  every  letter  with 
his  own  hand,  for  its  surer  authentication.^ 


The  word  'Amen'  is  now  commonly  omitted  by  the 
Editors  of  the  Greek  Testament,  as  a  subsequent 
liturgical  addition.  And  there  is  a  still  more  general 
agreement  in  rejecting  the  subscription  :  '  The  Jirst  e\)\s 
tie  unto  the  Thessalonians  tvas  written  from  Athens^  Not 
only  have  these  additions  to  the  Epistles  no  canonical 
authority  in  any  case  ;  but  in  the  case  of  the  Thessa- 
lonian  Epistles  they  are  historically  inaccurate  ;  it  being 
all  but  certain  that  both  of  these  were  written  from 
Corinth, 


'  Compare  1  Cor,  16:21;  Col  4:18.  Only  the  Epistle  to  the 
Galatians  (6  :  11)  is  known  to  have  been  wholly  written  by  the  Apos- 
tle without  the  aid  of  an  amanueBsis, 


LECTURES 


SECOND  THESSALONIANS. 


INTRODUCTION. 


The  Second  Epistle  to  the  Thessalonians  seems  to 
have  been  written  not  long  after  the  First,  and  during 
the  same  residence  of  eighteen  months  at  Corinth — 
probably,  therefore,  about  the  year  53.  Silas  and  Tim- 
othy were  still  in  attendance  on  the  Apostle  ;  and  while 
it  is  certain,  from  Acts  18  : 5,  that  it  was  at  the  great 
Isthmian  capital  that  both  these  brethren  rejoined  Paul 
after  his  late  Macedonian  tour,  there  is  nothing  in  the 
history  or  in  the  Epistles  that  indicates  the  presence  of 
Silas  during  any  of  the  subsequent  journeys. 

To  this  conclusion  respecting  the  time  and  place  of 
composition  one  is  naturally  led  also  by  the  marked  re- 
semblance between  the  two  Epistles.  The  topics,  and 
the  style  of  handling  them,  are  very  much  alike.  Only 
in  the  later  Epistle  we  find  that,  during  the  interval  that 
has  elapsed,  there  has  been  a  development  both  of  the 
good  for  which  the  church  was  formerly  commended, 
and  of  the  evil  against  which  it  was  then  also  warned. 
To  counteract  and  abate  the  latter,   in  the  particular 


412  INTRODUCTION. 

form  which  it  had  now  assumed,  may  be  regarded  as 
the  principal  object  of  the  writer  in  the  present  com- 
munication ;  and  to  that  he  addresses  himself  especially 
in  the  prophetic  statements  of  the  second  chapter,  as 
well  as  in  most  of  the  practical  directions  and  exhorta- 
tions of  the  third  ;  the  first  chapter  being  mainly  occu- 
pied with  thanksgiving  and  prayer  on  behalf  of  the 
Thessalonians,  and  with  an  exhibition  of  the  nature  and 
design  of  the  coming  judgment,  as  a  source  of  consola- 
tion to  the  persecuted  saints. 

Nor  in  this  case,  any  more  than  in  the  other,  is  there 
any  question  about  the  Epistle's  genuineness  and  au- 
thenticity, that  need  detain  us  for  a  moment.  The  few 
cavils  that  have  been  started  for  the  first  time  by  two  or 
three  Germans  of  the  present  century,  are  too  much 
honoured  by  being  mentioned. 


THE    EPISTLE 

T  R  A  N  S  L  A  T  E  D  . 


I.  Paul,  and  Silvanus,  and  Timothy,  unto  the  church 
of  the  Thessalonians  in  God  our  Father  and  the  Lord 
Jesus  Christ :  Grace  unto  you,  and  peace,  from  God  our    2 
Father  and  the  Lord  Jesus  Christ. 

"We  are  bound  to  give  thanks  to  God  always  for  you,    s 
brethren,  as  it  is  meet,  because  your  faith  groweth  ex- 
ceedingly, and  the  love  of  each  one  of  you  all  toward 
one  another  aboundeth  ;    so  that  we  ourselves  glory  in    4 
you  in  the  churches  of  God,  for  your  patience  and  faith 
in  all  3^our  persecutions  and  the  afflictions  that  ye  en- 
dure : — a  token  of  the  righteous  judgment  of  God,  to    & 
your  being  accounted  wortliy  of  the  kingdom  of  God, 
for  which  also  jq  suffer  :    if  indeed  it  is  a  righteous    « 
thing  with  God  to  recompense  to  those  who  afflict  you 
affliction,  and  to  you  who  are  afflicted  rest  with  us,  at    " 
the  revelation  of  the  Lord  Jesus  from  heaven,  with  tlie 
angels  of  His  power,  in   fire  of  flame,  rendering  ven-    s 
geance  to  those  who  know  not   God,  and  to  those  who 
obey  not  the  gospel  of  our  Lord  Jesus  Christ :    who    ^ 


414  THE    EPISTLE    TRANSLATED. 

shall  be  punished  with  everlasting  destruction  from  the 
face  of  the  Lord,  and  from  the  glory  of  His  strength  ; 

10  when  He  shall  come  to  be  glorified  in  His  saints,  and 
admired  in  all  those  who  beheved  (because  our  testi- 

11  mony  to  you  was  beheved),  in  that  day.  To  which  end 
also  we  pray  always  for  you,  that  our  God  may  count 
you  worthy  of  the  calling,  and  fulfil  every  desire  of 

12  goodness,  and  work  of  faith,  in  power  ;  that  the  name 
of  our  Lord  Jesus  Christ  may  be  glorified  in  you,  and 
ye  in  Him,  according  to  the  grace  of  our  God,  and  the 
Lord  Jesus  Christ. 

n.    But  we  beseech  you,  brethren,   concerning  the 
coming  of  our  Lord  Jesus  Christ,   and  our  gathering 

2  together  unto  Him,  that  ye  be  not  quickly  shaken  in 
your  mind,  nor  alarmed,  neither  by  spirit,  nor  by  word, 
nor  by  letter  as  from  us,  as  that  the  day  of  the  Lord  is 

3  present.  Let  no  one  deceive  you  in  any  way  :  for  that 
day  shall  not  he,  unless  there  come  the  apostasy  first,  and 
there  be  revealed  the  man  of  sin,  the  son  of  perdition, 

4  who  opposeth  and  uplifteth  himself  against  every  one 
called  God  or  an  object  of  worship  ;  so  that  he,  in  the 
temple  of  God,  as  God  sitteth,  showing  himself  forth 

5  that  he  is  God.     Remember  ye  not,  that,  when  I  was 

6  yet  with  you,  I  told  you  these  things  ?  And  now  ye 
know  what  withholdeth,  that  he  may  be  revealed  in  his 

■■>  own  time.     For  the  mystery  is  already  working  of  law- 
lessness, until  only  he,  who  withholdeth  for  the  present, 
«  be  taken  out  of  the  way  ;    and  then  shall  be  revealed 


THE    EPISTLE    TRANSLATED.  415 

the  Lawless   One,  whom  the  Lord  shall  consume  with 
the  breath  of  His  mouth,  and  shall  destroy  with  the  ap- 
pearing of  His  coming  :    even  him,  whose  coming  is  ac-    9 
cording  to  the   energy  of  Satan,   with  all  power  and 
signs  and  wonders  of  falsehood,  and  with  all  deceitful-  10 
ness  of  unrighteousness  in  those  who  are  perishing,  be- 
cause they  accepted  not  the  love  of  the  truth,  that  they 
might  be  saved  ;  and  therefore  shall  Grod  send  them  an  n 
energy  of  delusion,  that  they  may  believe  the  false- 
hood ;  that  all  may  be  judged,  who  believed  not  the  12 
truth,  but  had  pleasure  in  unrighteousness. 

But  we  are  bound  to  give  thanks   to    God    always  13 
for  you,  brethren  beloved  by  the  Lord,  because   God 
chose  you  from  the  beginning  to  salvation,  in  sanctifica- 
tion  of  the  Spirit  and  faith  of  the  truth  ;  whereunto  He  i* 
called  you  by  our  gospel,  to  the  obtaining  of  the  glory 
of  our  Lord  Jesus  Christ.     So  then,  brethren,  stand   is 
fast,    and  hold   the    instructions  which    ye  have  been 
taught,  whether  by  our  word  or  epistle.     But  ma}''  our  is 
Lord  Jesus  Christy  and  our  God  and  Father,  who  loved 
us,  and  gave  us  everlasting  consolation  and  good  hope 
through  grace,  Himself  comfort  your  hearts,  and  estab-  n 
lish  you  in  every  good  word  and  work. 

III.    Finally,  brethren,  pray  for  us,  that  the  word  of 
the  Lord  may  run  and  be  glorified,  as  it  is  also  with 
you ;    and  that  we  may  be  delivered  from  perverse  and    " 
wicked  men  :  for  not  all  have  faith.     But  faitliful  is  the    » 
Lord,  who  shall  establish  you,  and  keep  you  from  evil. 
But  we  have  confidence  in  you  in  the   Lord,  that  the    * 


416  THE     EPISTLE     TRANSLATED. 

things  which  we  command  you,  ye  both  do  and  will  do. 

5  But  may  the  Lord  direct  your  hearts  into  the  love  of 
God,  and  into  the  patience  of  Christ. 

6  But  we  command  you,  brethren,  in  the  name  of  our 
Lord  Jesus  Christ,  that  ye  withdraw  yourselves  from 
every  brother  walking  disorderl}',  and  not  according  to 

"  the   instruction   which  he  received  from  us.     For  ye 

yourselves  know  how  ye  ought  to   imitate  us  ;    for  we 

s  were  not  disorderly  among  you,  nor  did  w^e  eat  bread 

for   nought  from   any  one,  but  in  toil  and  weariness, 

working   night    and    day   that    we  might  not    burden 

9  any  one  of  you  ;  not  because  we  have  not  author- 
ity, but  that  we  might  give  ourselves  for  a  pattern  unto 

10  you,  to  imitate  us.  For  also,  when  we  were  with  you, 
this  we  commanded  you,  that,  if  any  one  will  not  work, 

n  neither  let  him  eat.  For  we  hear  of  some  walking 
among  you   disorderly,  working  not  at  all,  but  being 

VI  busy-bodies.  Now  such  we  command  and  exhort  by 
our   Lord  Jesus  Christ,   that,  working  with  quietness, 

13  they  eat  their   own  bread.     But  ye,  brethren,  be  not 

54  weary  in  well-doing.  But  if  any  one  obey  not  our 
word  by  the  epistle,  note  that  man;  and  have  no  com- 

15  pany  with  him,  that  he  may  be  shamed  ;  and  count 
him  not  as  an  enemy,  but  admonish  him  as  a  brother. 

16  But  may  the  Lord  of  peace  Himself  give  you  peace  al- 
ways in  every  way.     The  Lord  be  with  you  all. 

17  The  salutation  by  the  hand  of  me,  Paul ;  which  is  a 

18  sign  in  every  epistle  :  so  I  w^-ite.  The  grace  of  our 
Lord  Jesus  Christ  be  with  you  all.'    Amen. 


LECTURES  ON  SECOND  THESSALOOTANS. 


27 


LECTURE    I. 

II.  Thess.  1  : 1-i. — '  Paul,  and  Silvanus,  and  Timotheus,  unto  the 
church  of  the  Thessalonians  in  God  our  Father  and  the  Lord 
Jesus  Christ :  Grace  unto  you,  and  peace,  from  God  our  Father 
and  the  Lord  Jesus  Christ. 

'  We  are  bound  to  thank  God  always  for  you,  brethren,  be- 
cause that  your  faith  groweth  exceedingly,  and  the  charity  of 
every  one  of  you  all  toward  each  other  aboundeth ;  so  that  we 
ourselves  glory  in  you  in  the  churches  of  God,  for  your  patience 
and  faith  in  all  your  persecutions  and  tribulations  that  ye  endure. 

The  Apostle's  formula  of  salutation  and  benediction 
has  already  been  considered  by  us  under  the  First 
Epistle.^  We  therefore  pass  at  once  to  vs.  3  and  4, 
where  the  writer  describes  the  present  state  of  the 
church,  and  his  own  sentiments  in  regard  to  it. 

I.  1.  You  perceive,  in  the  first  place,  that  it  was  still 
a  suffering  church.  It  had  been  so  from  the  beginning.^ 
And  from  the  strong  language  here  used — '  all  your 

^  The  only  point  of  difference  between  the  received  text  of  1  Thess. 
1  : 1  and  that  of  2  Thess.  1  : 1,  2  is,  that  the  latter  inserts  r\\i,^v  {pur) 
after  -narpi  (^Father)  of  v.  1.  In  v.  2  the  same  word  is  bracketed  by 
Lachmann,  and  cancelled  by  Tischendorf  and  Alford. 

'  Acts  17  :  5-8 ;  1  Thess.  1  :  6  ;  2  :  14 ;  3  :  3,  4. 


420  LECTURES    ON  [LECT.  I. 

persecutions  and  the  tribulations^''  or  afflictions,^  '  that  ye 
endure^ — we  may  infer  that  at  this  time  there  was  no 
abatement  either  in  the  variety  or  the  intensity  of  its 
trials.  Numerous  and  severe,  however,  as  these  were, 
they  had  not  at  all  broken  or  impaired  the  spiritual 
strength  of  the  church.     On  the  contrary, 

2.  '  Tribulation  wrought  /?<2^emc(2.' ^  Feeling  them- 
selves in  the  hands  of  a  Father,  the  children  of  God 
thought  not  of  murmuring,  or  questioning  either  the 
wisdom  or  the  love  of  their  present  appointment  to  suf- 
fering. The  former  warnings  and  exhortations  of  Paul 
and  Timothy  had  not  failed  of  due  effect.  As  the  Thes- 
salonians  were  not  taken  by  surprise,  so  as  little  were 
they  '  moved,  by  these  afflictions.'  ^     And  this  because 

3.  They  were,  in  the  third  place,  a  believing  people. 
Their  patience  was  not  the  stubbornness  of  natural 
courage,  nor  a  Stoic  indifference,  but  the  '  patience ' 
which,  says  James,  '  the  trying  of  your  faith  worketh  ; '  * 
and  therefore  to  the  mention  here  of  patience  there  is 
immediately  added  a  reference  also  to  faith  ;  as  when 
the  Lord  Himself  said  to  the  church  of  Thyatira  :  I 
know  thy  .  .  .  faith  and  thy  patience.'^  The  afflicted 
saints  were  patient,  because  in  the  midst  of  all  their 
sorrows  they  believed  that  God  loved  them,  and  that 
even  their  afflictions  were  but  one  manifestation  of  His 

'  Our   common  version    so   renders    OXlipcg    always    in   the    First 
Epistle,  and   often   elsewhere. — Grammatically  vixcjv   belongs  only  to 
diujixoig,  and  only  ratg  dXixjjeatv  to  alg  dvex^ods.     This  construction 
is  represented  in  the  modified  version  given  above. 
'  Rom.  5:3.         =1  Thess.  3:3.         -  James  1:3.         '  Rev.  2  :  19. 


CH.  1:1-4.]  SECOND     THESSALONIANS.  421 

love,  and  the  sure  precursors  of  glory.  Hence  in  the 
First  Epistle  (1  :  3)  this  same  patience  is  expressly  dis- 
tinguished as  the  '  patience  of  hope.' 

It  is  not  merely,  however,  what  may  be  called  the 
faith  of  martyrdom  that  the  Apostle  commends  in  this 
church.  He  speaks  generally  in  the  3d  verse,  when  he 
says  :  '  your  faith  groiveth  exceedingly ' — your  faith  in 
the  gospel ;  3^our  '  faith  toward  our  Lord  Jesus  Christ.' ' 
It  '  groweth,^  and  thus  it  shows  that  it  is  a  living  faith. 
It  '  groweth^  at  once  in  the  range,  and  in  the  strength 
and  clearness,  of  its  vision.  So  far  was  their  con- 
stancy from  being  shaken  by  these  incessant  storms, 
that  their  faith,  the  great  primary  element  of  the  new 
life,  only  rooted  itself  the  more  deepl}^  '  by  the  rivers  of 
water,' ^  and  flourished  as  with  tropical  luxuriance.  To 
describe  the  vigour  of  this  growth,  the  writer  employs 
an  unusually  emphatic  expression^ — one  that  occurs 
nowhere  else  in  the  New  Testament. 

4.  And,  lastly,  the  church,  thus  afflicted,  patient, 
believing,  was  at  the  same  time  a  loving  church  : — '  and 
the  love  of  each  one^  of  you  all  toward  one  another^ 
ahoundeth.^  They  had  not  forgotten  the  lessons  on  this 
subject,  which  they  had  been  Divinely  taught.®  On  the 
contrary,  the  violence  of  their  enemies  drove  the  little 
flock  of  Christ  more  closely  together.     They  thus  came 

'Acts  20:  21.  *  Ps.  1  :  3. 

'  VTTEpav^dvet.  Any  intimation,  however,  of  cntliiisiastic  excess — 
such  as  Olshausen  suggests  may  perhaps  lurk  in  this  word — would 
have  been  altogether  unsuitable  to  the  Apostle's  infimediate  purpose. 

*  dyaTrrj  evbg  EKdorov.  °  dXXf\Xovq.  '  1  Thess.  4  :  9. 


422  LECTURES    ON  [LECT.  I. 

to  know  one  another  intimately,  and  felt  the  readier 
sympathy  in  each  other's  affairs.  Belonging  to  the 
same  family — fellow-sufferers  in  the  same  cause — they 
'  looked  not  every  man  on  his  own  things,  but  every 
man  also  on  the  things  of  others.'^  They  were  '  kindly 
affectioned  one  to  another  with  brotherly  love.'^  And 
this  their  love  '  abounded ' — filling  the  hearts  of  all  to- 
ward each,  and  of  each  toward  all,  and  flowing  forth  in 
continual  reciprocations  of  affectionate  helpfulness,  both 
in  word  and  deed.  They  mingled  their  tears  together. 
They  '  bore  one  another's  burdens,  and  so  fulfilled  the 
law  of  Christ.'  ^  They  were  gentle,  forbearing,  and  for- 
giving to  each  other's  faults  and  frailties. 

II.  Such  was  the  nature  of  the  intelligence  that 
reached  Paul  from  time  to  time  regarding  his  Thessalo- 
nians — their  sufferings,  their  patience,  their  faith,  their 
mutual  love.  It  is  only  what  might  be  expected,  that 
these  reports  should  have  called  forth  from  him  ever 
renewed  thanksgiving  to  God,  as  they  could  not  fail  to 
excite  within  him  ever  fresh  emotions  of  ministerial 
triumph  and  joy. 

1.  The  growing  faith  and  abounding  love  of  the 
church  were  felt  by  the  Apostle  as  demanding  continual 
thanksgiving  from  himself.  Because  of  these  things,  he 
says,  '  we  are  hound ' — we  feel  that  we  are  under  a 
strong   personal  obligation  —  'to  give   thanhs  to  God'^ 

'  Phil.  2:4.  '  Rom.  12  :  10.  '  Gal.  6  :  2. 

■*  So  the  common  version  renders  evxapi-'^'^T-v  [rJj  Gew]  for  the 
most  part  in  these  pjpistles  and  elsewhere. 


CH.  1:1-4.]  SECOND     T  HE  S  S  ALO  N I  AN  S  .  423 

always  for  you,  hrethren.^  And  this  our  sense  of  duty  is 
no  more  than  what  is  required  by  the  proprieties  of  the 
ease  :   '  as  it  is  meet,^  ^  I'ight,  befitting. 

Every  manifestation  of  the  Divine  benignity  in  what- 
ever form,  and  especially  in  the  communications  of  sav- 
ing grace,  may  justly  challenge  a  tribute  of  praise,  not 
only  from  the  recipient,  but  from  all  observers.  And 
that  the  quickening,  the  preservation,  and  the  enlarge- 
ment of  the  Christian  life  are  all  equally  from  God,  is  a 
truth  which  the  Apostle  ever  takes  for  granted,  where 
he  does  not  expressly  assert  it.  The  thanksgivings,  ac- 
cordingly, which  in  the  First  Epistle  he  declares  that 
he  was  ever  pouring  forth,  as  often  as  he  remembered 
the  religious  attainments  of  this  church,^  are  now  again 
renewed  over  their  increase. 

But  here  there  were  other  considerations  that  stimu- 
lated his  gratitude,  and  deepened  his  feehng  of  obliga- 
tion. They,  to  whom  this  Divine  favour  had  been 
shown,  were  his  'brethren,^  and  both  on  that  ground 
very  dear  to  him,  and  because  they  had  been  introduced 
into  the  fellowship  of  Christ  and  His  people  by  Paul's 
own  hand.  The  great  spiritual  prosperity,  therefore, 
with  which  they  were   blessed,  was   the   confirmation 

'  These  words,  therefore,  are  not  a  mere  paieiithetical  repetition  of 
60et/lo//£V  {we  are  hound) — which  were  a  very  feeljle  and  useless  tau- 
tology. And  a  similar  objection,  besides  others,  may  be  urged  against 
translating  them  in  a  suitable  manner,  and  so  referring  them  to  the 
appropriate  methods  and  measure  of  the  apostolic  thanksgiving; — an 
old  interpretation  of  Ambrosiaster  and  CEcuinenius,  and  adopted  by 
Erasmus  and  Schott. 

'  1  Thcss,  1  :  2,  :}. 


424  LECTURES    ON  [LECT.  I. 

and  seal  of  his  earnest  and  self-denying  labours  on 
their  behalf.  And,  if  you  remember  what  was  the  bur- 
den of  his  unceasing  intercessions  for  them  at  the 
throne/  you  will  readily  believe  that  he  may  also  have 
regarded  it  as  the  direct  answer  to  his  prayers.  So  re- 
markable, indeed,  was  this  prosperity,  that  the  Apostle 
could  still ^  appeal  to  them  as  furnishing  in  some  im- 
portant respects  an  example  for  all  believers. 

2.  'So  that,''  he  adds,  'we  ourselves^  as  well  as  others, 
your  brethren — '  we  ourselves,'  who  formerly  were  con- 
tented with  hearing  your  praise  spoken  by  them^ — we 
the  Apostles  and  ministers  of  Christ— we  your  fathers 
in  the  gospel,  and  loving  teachers — '  we  ourselves  ^  ^  can 
no  longer  contain  our  joy,  but  '  gloj'y  in  you  in  the 
churches  of  God' — here  in  Corinth  and  all  around — [fw 
your  patience  and  faith .'  We  may  thus  be  said  to  antic- 
ipate in  some  degree  our  future  reward.  '  For  what 
is  our  hope,  or  joy,  or  crown  of  glorying  ?  Or  are  not 
ye  also,  before  our  Lord  Jesus  Christ  at  His  coming  ? 
For  ye  are  our  glorj^  and  joy."  ^ 

Thus  did  Paul,  amidst  all  his  own  present  cares  and 
perils,  rejoice  before  God  and  man  over  a  remote,  but 
still  fondly  remembered,  church. 

How   pure,    how   generous,    how    Christlike,   is  this 

'  I  Thess.  3  :  10-13.       '  Compare  1  Thess.  1:7.       M  Thess.  1  :  8,  9. 
*  The   emphasis  has   sometimes   been  improperly  explained   as  in- 
teriiied   to  distinguish  Paul   himself  from   his  associates,  Silvanus  and 
Timothy. 

M  Thess.  2:  19,  20. 


CH.l:l-4.]  SECOND     T  HE  S  S  AL  0  NI A  N  S  .  425 

spirit  of  our  Apostle !  And  how  worthy  of  all  imita- 
tion !  Do  we,  brethren,  cherish  this  lively  sympathy 
with  the  scattered  members  of  the  body  of  Christ,  so  as 
to  make  their  joys  and  their  sorrows  our  own? 

The  true  answer  to  this  question  depends  on  another  : 
Are  our  own  souls  prospering  ?  Are  they,  if  '  holding 
the  Head '  ^  at  all  in  any  living  sense,  doing  so  by  means 
of  a  free,  firm,  healthy  connection  ?  Or  are  all  the 
channels  of  communication  clogged  and  obstructed  ?  In 
other  words,  are  we  stationary,  or  retrograde,  or  ad- 
vancing Christians  ?  Is  our  condition  such  as  would 
move  Paul,  were  he  now  among  us,  to  ceaseless  thanks- 
givings? Or  would  lie  wonder  at,  and  weep  over,  our 
sluggishness  and  torpor,  our  worldliness  and  carnality, 
our  purblind  vision  of  the  great  things  of  faith,  and 
callous  indifference  to  whatever  concerns  Christ  and  the 
Church  ?  There  is  nothing  more  observable  in  the 
apostolic  writings,  than  the  urgency  with  which  these 
first  leaders  of  the  faithful  advanced,  and  required  their 
followers  to  advance,  ever  onward  to  perfection.  There 
is  absolutely  not  the  least  trace,  even  in  their  warmest 
congratulations,  of  the  temper  that  so  benumbs  and 
paralyzes  us  modern  professors — the  temper,  I  mean,  of 
an  incurious,  self-satisfied  resting  in  present  things. 
And  it  is  at  once  delightful  and  encouraging  to  observe, 
how  extensively  the  same  earnest  spirit  pervaded  some 
at  least  of  the  apostolic  churches.  Such  a  church,  for 
example,  as  this  of  Thessalonica — with  her  'faith  grow- 

'  Col.  2:19. 


426  LECTURES.  [LECT.  I. 

ing  exceedingly,  and  the  love  of  each  one  of  all  her 
members  toward  one  another  abounding ' — could  enter 
far  more  really  and  heartily,  than,  it  may  well  be  feared, 
any  of  us  can  do,  into  that  noble  declaration  of  Paul's 
own  experience  :  '  Not  as  though  I  had  already  at- 
tained, either  were  alread}^  perfect :  but  I  follow  after, 
if  that  I  may  apprehend  that  for  which  also  I  am  ap- 
prehended of  Christ  Jesus.  Brethren,  I  count  not  my- 
self to  have  apprehended  :  but  this  one  thing  I  do,  for- 
getting those  things  which  are  behind,  and  reaching 
forth  unto  those  things  which  are  before,  I  press  toward 
the  mark  for  the  prize  of  the  high  calling  of  God  in 
Christ  Jesus.  Let  us,  therefore,  as  many  as  be  perfect, 
be  thus  minded.'^ 

'  Phil.  3 :  1^14. 


LECTURE    II. 

II.  Thess.  1 :  5-10. — '  Which  is  a  manifest  token  of  the  righteous 
judgment  of  God,  that  ye  may  be  counted  worthy  of  the  kingdom 
of  God,  for  Avhich  ye  also  suffer :  seeing  it  is  a  righteous  thing 
with  God  to  recoiupense  tribulation  to  them  that  trouble  you ;  and 
to  you,  who  are  troubled,  rest  with  us,  when  the  Lord  Jesus  shall 
be  revealed  from  heaven  with  His  mighty  angels,  in  flaming  fire 
taking  vengeance  on  them  that  know  not  God,  and  that  obey  not 
the  gospel  of  our  Lord  Jesus  Christ :  who  shall  be  punished  with 
everlasting  destruction  from  the  presence  of  the  Lord,  and  from 
the  glory  of  His  power  ;  when  He  shall  come  to  be  glorified  in 
His  saints,  and  to  be  admired  in  all  them  that  believe  (because 
our  testimony  among  you  was  believed)  in  that  day.' 


In  these  verses  the  Apostle,  having  spoken  of  the 
'  persecutions  and  afflictions '  of  the  church,  and  of*  its 
'  patience  and  faith'  in  the  midst  of  all,  goes  on  to  estab- 
lish and  comfort  his  brethren  by  setting  forth  the  right- 
eousness and  certainty,  the  time  and  manner,  the  nature 
and  result,  of  the  coming  Judgment — that  solemn  crisis 
in  this  world's  history,  which  shall  fully  justify  the  faith 
of  God's  children,  and  for  ever  supersede  their  present 
necessity  of  patience,  by  putting  a  final  period  to  their 
woes. 


428  LECTURES    ON  [LECT.  II. 

I.  The  certainty  €>^  this  is  involved  in  its  righteousness. 
It  rests  on  these  two  great  principles  ;  that  '  verily  there 
is  a  God  that  judgeth  in  the  earth,' ^  and  that  He  judg- 
eth  '  righteous  judgment.' 

From  these  premises,  indeed,  it  might  seem  to  be  the 
readiest  inference,  that,  in  a  world  presided  over  by  in- 
finite rectitude,  wisdom  and  power,  it  should  be  always 
and  everywhere,  and  so  as  to  admit  of  no  possible  mis- 
take or  misconception  by  any  one,  well  with  the  right- 
eous, and  ill  w^ith  the  wicked.^  And  such,  accordingly, 
is  the  inference  that  is  often  hastily  drawn.  Some 
thought  of  the  kind,  more  or  less  consciously  indulged, 
may  be  said  to  lie  at  the  bottom  of  the  strong  popular 
tendency  to  estimate  character  according  to  the  outward 
and  apparent  success  or  failure  in  life.  And  hence  too 
such  a  man  as  Kossuth  dares  to  claim  in  peremp- 
tory tones  from  the  justice  of  God  the  present  triumph 
of  what  he  may  rightly  deem  a  just  cause.  Nay,  is  it 
not  on  much  the  same  ground,  rather  than  because  of 
any  express  promise  of  God,  that  the  Church  herself  is 
so  generally  anticipating  her  Millennium  during  the  ex- 
isting dispensation  ? 

But  the  whole  theory  is  fallacious.  And  the  fatal 
error  consists  in  overlooking,  if  not  the  existence  of  sin, 
yet  the  extent  of  the  disturbance  which  sin  has  wrought 
in  the  Divine  administration  of  human  affairs.  As- 
suredly it  is  no  rare  thing,  and  never  has  been,  to  hear 

'Ps.  58:11.  Ms.  3:10. 


CH.  1:5-10.]         SECOND     THESSALONIANS.  429 

of  innocence  oppressed,  and  vice  triumphant,  and  '  truth 
fallen  in  the  street'^ — of  the  good  man  pining  in  secret, 
disregarded  and  forgotten  by  a  giddy  generation,  and 
of  '  the  wicked  in  great  power,  and  spreading  himself 
like  a  green  bay  tree.' "^  It  is,  in  fact,  this  very  dispro- 
portion which  so  often  meets  the  eye,  between  moral 
character  and  worldly  condition,  that  has  sometimes 
proved  a  trial  to  the  faith  of  God's  own  children,  and 
even  in  thoughtful  minds 

' .  .  .  sprung  some  doubt  of  Providence's  sway.'  ' 

Much  more  safe  and  legitimate  is  the  argument  from 
this  ever-recurring  and  inextricable  confusion  to  the 
rectifications  and  readjustments  of  a  future  state — 'a 
world  of  more  candour,  humanity,  and  justice  than  the 
present '  * — a  world,  where  the  partial  disorder  that  now 
prevails  will  be  for  ever  quite  restored — where  the 
broad  distinction  will  be  clearly  established,  and  the 
final  separation  made,  between  what  is  good  and  what 
is  evil — where  the  opposite  tendencies,  even  now  sus- 
ceptible of  demonstration,  of  the  one  to  happiness,  and 
of  the  other  to  misery,  will  be  thwarted  no  longer,  but 
vice  shall  be  sunk  in  chains,  and  virtue  elevated  to  her 
rightful  throne. 

To  these  deductions  and  surmises  of  nature,  on  which 
heathen  wisdom  has  been  fain  to  lean  in  her  hour  of 
need,  revelation  first  brings  clearness  and  assurance.    It 

'  Is.  59  :  14.  '  Ps.  37  :  35.  '  Parnell's  Hermit. 

*  Adam  Smith,  Theory  of  the  Moral  Sentiments. 


430  LECTURES   ON  [LECT.  11 

teaches  us  to  regard  this  life  of  ours  as  intended,  not 
for  the  full  manifestation  of  God's  moral  government, 
but  for  the  redemption  of  the  soul  from  under  the 
power  of  the  curse — for  the  trial  and  discovery  of 
men's  spirits — for  the  gathering  and  discipline  of  the 
Church — and  the  preparation  of  all  things  for  the  secure 
establishment  and  shining  forth  of  the  kingdom  of  right- 
eousness and  peace  in  the  new  heavens  and  the  new 
earth.  And,  while  it  thus  authoritatively  announces 
the  coming  of  an  age  which  shall  vindicate  the  now 
struggling  and  oft  defeated  right,  and  gloriously  redress 
the  wrongs  of  time,  it  points,  as  to  the  bright  seal  of 
God  to  all  its  promises,  to  the  resurrection  from  the 
dead,  and  ascension  to  the  right  hand  of  power,  of  One 
who  was  '  despised  and  rejected  of  men,'^  and  who  suf- 
fered 'without  the  gate.'^ 

Now  observe,  brethren,  that  this  '  righteous  judgment 
of  God'  in  the  case  of  the  Redeemer,  and  which,  in  re- 
gard to  Him,  proclaimed  itself  in  various  ways  in  the 
days  of  His  humiliation,  is  still  working,  and  toward  a 
like  issue,  in  the  case  of  the  redeemed  ;  nor,  in  their 
case  also,  is  it  left  without  immediate  witness  to  its 
presence  and  power.  '"Which  is,'  says  Paul,  'a  mani- 
fest token  of  the  righteous  judgment  of  God,  that  ye  may 
he  counted  worthy'' — or,  to  your  being  accounted  worthy  ^ — 

•  Is.  53  :  3.  "  Heb.  13  :  12. 

"  eiq  TO  icaTa^icddfjvat  vjxag.     The  interpretation,  that  ye  may  he — 

or  become — worthy,  though  adopted  by  Estius,  Bengel,  Baumgarten, 

Michaelis,  and  one  or  two  others,  is  forbidden  by  the  uniform  usage. 

As  little  to  be  approved  is  the  immediate  connection  of  these  words, 


CH.  1:5-10.]         SECOND     T  HESS  A  L  0  NI  A  N  S  .  431 

'of  the  kingdom  of  God,  for  which  also  ye  suffer ;^  sucli 
being  the  design  and  tendency,  and  such  the  certain  re- 
sult, of  God's  righteous  judgment  concerning  His  af- 
flicted saints.^ 

And  what,  then,  is  the  '  token'  '^ — indication — proof- — 
of  it,  to  which  the  Apostle  refers  ?  This  some  find  in 
the  bare  fact  that  believers  now  suffer.  The  argument 
is  taken  to  be  of  this  sort :  If  God  so  chastise  His  own 
children,  much  more  severely  will  He  punish  their  per- 
secutors.^ And  then  1  Pet.  4  :  17,  18  is  cited  as  par- 
allel :  '  For  the  time  is  come  that  judgment  must  begin 
at  the  house  of  God  :  and  if  it  first  begin  at  us,  what 
shall  the  end  be  of  them  tliat  obey  not  the  gospel  of 
God  ?  And  if  the  righteous  scarcely  be  saved,  where 
shall  the  ungodly  and  the  sinner  appear  ? '  Or  simply 
thus  :  God  is  just,  and  there  must  therefore  be  a  future 
judgment.^  The  leading  thought,  however,  in  the  pre- 
vious verse — that  which  awakened  the  Apostle's  thanks- 
giving to  God  and  his  glorying  among  the  churches — 
was,  not  that  his  brethren  were  now,  for  the  gospel's 
sake,  in  circumstances  of  trial,  but  the  spirit  of  Christian 
heroism  in  which  the}^  endured.  To  the  same  thought, 
as  I  conceive,  a  like  prominence  must  belong  in  the  ap- 

as  an  expression  of  the  purpose  for  which  the  Thessalouians  suffered, 
with  the  close  of  v.  4;  the  intervening  clause  being  then  construed  as 
a  parenthetical  exclamation  (Bengel,  Zacharise,  Burton,  Trollope). 

'  It  is  quite  unnecessary,  therefore,  to  restrict  this  judgment,  with 
Olshausen,  to  the  present  life,  or,  with  Liinemann,  to  the  future. 

'  evdeiyfia.         '  Augustine,  Bede,  Anselm — as  cited  by  Estius. 

*  Calvin,  Musculus,  Aretius,  Beza,  Koppe,  Pelt,  and  others. 


432  LECTURES    ON  [LECT.  II. 

positional  reference  of  the  5th  verse  ;^  and,  accordingly, 
it  is  in  its  bearing  on  these  brethren  that  the  Divine 
judgment  is  here  primarily  considered.  The  patience 
and  faith  of  the  Thessalonians  under  persecution  indi- 
cated the  righteous  judgment  of  God,  by  which  they 
were  even  now,  and  hereafter  were  to  be  still  more 
gloriousl}^,  accredited  as  meet  heirs  of  His  kingdom  ; 
just  because,  and  in  so  far  as,  there  was  thus  indicated 
the  realization  in  their  character  and  condition,  as  God's 
justified,  sanctified,  and  at  the  same  time  suffering  peo- 
ple, of  the  very  grounds  on  which,  by  the  laws  of  that 
kingdom,  such  a  judgment  must  proceed. 

The  best  illustration,  therefore,  of  this  connection  is 
in  the  words  afterward  addressed  by  our  Apostle  to  the 
neighbouring  church  of  Philippi :  'And  in  nothing  ter- 
rified by  your  adversaries  :  which  is  to  them  an  evident 
token  of  perdition,  but  to  you  of  salvation,  and  that  of 
God.'^  This  very  calmness  in  the  presence  of  danger 
and  death — the  invincible  might  of  unresisting  weak- 
ness— the  prayer  for  their  enemies  of  sinking  martyrs — 
the  eye  of  faith  beaming  even  from  the  dust  with  the 
reflection  of  things  not  seen — such  is  the  spectacle,  my 
hearers,  that  has  been  known  to  abash  the  fury  of  earth 
and  hell,  as  the  sudden  effulgence  of  the  Shechinah 
itself — of  '  the  Spirit  of  glory  and  of  God  resting'  ^  on 

'  For  this  reason,  among  the  various  constructions  that  have  been 
proposed  of  Evdeiyiia  («  token) ^  I  prefer  that  which  n:iakes  it  a  nomi- 
native in  apposition  with  the  whole  latter  half  of  v.  4  (Winer,  Fritz- 
sche,  De  Wette,  Ltinemann,  Alford). 

«  Phil.  1 :  28  {^ric  horlv  .  .  evdei^ig).  '  1  Pet.  4  :  14. 


CH.1:5-10.]         SECOND    THESSALONIANS.  433 

God's  servants,  and,  before  all  their  foes,  marking  them 
for  His.  Blessed  ' token,^  truly,  'of  the  righteous  judg- 
ment of  God, ^  when,  in  the  face  of  the  world's  calumny 
and  outrage,  'the  Lord'  Himself  thus  visibly  'stands 
by'  ^  His  own,  '  and  strengthens'  them  to  do  and  to  suf- 
fer all  things  for  His  name's  sake. 

In  the  6th  verse  the  righteousness,  and  so  the  cer- 
tainty, of  this  Divine  judgment  regarding  the  persecuted 
believers,  even  to  its  ultimate  development  in  the  king- 
dom of  God,  which  have  just  been  taken  for  granted, 
are  expressly  asserted  ;"  not,  however,  in  the  way  of  a 
dogmatic  conclusion  :  'since  it  is  a  righteous  thing,^  but 
in  a  formal  hypothetical  assumption  of  the  result  of  an 
appeal,  on  the  question  of  a  fitting  retribution,  to  the 
instincts  at  once  of  reason  and  of  faith  :  fat  least — or, 
if  indeed^ — it  is  a  righteous  thing  with  God — that  is,  in 
God's  eyes — to  '  render  to  every  man  according  to  his 
deeds.'*  Not  as  if  there  were  the  least  doubt  respecting 
the  righteousness  of  any  part  of  God's  procedure  in 
judging  the  world.  On  the  contrary,  it  is  the  very  cer- 
tainty of  that,  as  something  altogether  beyond  cavil, 
that  justifies  the  writer  in  arguing  from  it  conditionally. 
'As  if,'  remarks  an  old  commentator,  '  one  should  say  :  If 
God  hates  the  wicked  ;  speaking  thus  for  the  very  pur- 
pose of  forcing  the  confession  that  He  does  hate  them.'*'' 

'2  Tim.  4  :  17  [Trapearr]). 
^  The  diKaiov  of  v.  6  is  evidently  suggested  by  diKaiag  Kpiaeo)g  of  v.  5. 
^  So  elnep  must  be  understood.     Compare  Rom.  8  :  9,  17  ;   1  Pet.  2:3. 

*  Rom.  2 :  6. 
^  Chrysostom :    ug  el  eXeye  rig'  el  fuoel  rovg  TTOvripovg  6  deog.    6ia 
Tovro  Xey(>)v  ovrcog,  iva  eKeivovg  dvayKaoy  elnelv.  ore  (.uael. 


434  LECTURES    ON  [LECT.  II 

Let  it,  then,  be  understood  and  remembered  by  us 
all,  that  the  final  judgment,  in  both  its  aspects  of  good- 
ness and  of  severity,  is  '  a  righteous  thing  with  God,''  let 
men  think  of  it  as  they  will.  Not  merely  is  it  recon- 
cilable with  Divine  justice  ;  it  is  what  Divine  justice 
requires  for  its  own  satisfaction.  Of  course  Paul  did 
not  mean  to  say,  that  there  was  in  his  brethren's  endur- 
ance of  suffering  the  least  intrinsic  merit  of  itself  en- 
tithng  them  to  reward  at  the  hand  of  Grod,  or  that  in 
this  same  sense  of  meritorious  desert  they  were  now,  or 
ever  would  be,  'accounted  worthy  of  the  kingdom  of 
God.'  In  using  such  expressions — and  there  are  very 
many  of  them  in  the  New  Testament — the  inspired 
writers  proceed  upon  the  ground  of  that  grp,cious  cove- 
nant, in  which,  through  their  union  with  Christ,  be- 
lievers stand,  and  whose  merciful  provisions,  on  God's  part 
absolutely  sovereign  and  free,  alone  give  them  all  the 
claim  they  have  on  the  Divine  favour  here  or  hereafter. 
But  that  claim,  though  thus  originating,  and  because 
thus  originating,  is  an  infinitely  and  eternally  valid  claim. 
It  is  deep  and  abiding,  as  the  love  of  the  Father  for  the 
Son  ;  strong  and  sure  as  the  word  and  oath  of  Him 
who  'cannot  lie' — 'cannot  deny  Himself '^ — or  frustrate 
any  hope  which  He  Himself  has  raised.  In  this  respect, 
as  in  many  others,  the  gospel  salvation  reveals  God's 
righteousness  no  less  than  it  does  His  love.  In  the 
manifestation  of  His  love  He  has  entered  into  voluntary 
engagements,  for  the  fulfilment  of  which  His  righteous- 

'Tit.  1  :2:  2  Tim.  2  :  13. 


CH.  1:5-10.]  SECOND    THESSALONIANS.  435 

ness  is  pledged.  And  so  it  comes  to  pass  that  as,  even 
in  forgiving  the  sins  of  His  contrite  children,  there  is  a 
display  of  His  faithfulness  and  justice,  so  neither  w^ill 
He  be  '  unrighteous  to  forget  their  work  and  labour  of 
love,  which  they  have  shown  toward  His  name.' ' 

Just  as  little  difficulty  is  there  in  harmonizing  with 
the  doctrines  of  grace  the  ascription  to  believers  of  a 
personal  worthiness  of  the  kingdom  of  Grod.  This  wor- 
thiness is  but  another  word  for  meetness' — suitable- 
ness ; — that  meetness  of  state  and  of  character,  as  sin- 
ners justified  and  sanctified  '  freely  by  God's  grace, 
through  the  redemption  that  is  in  Christ  Jesus,' ^  with- 
out which,  all  Scripture  testifies,  no  man  shall  enter  the 
kingdom.  Only  to  such  has  the  kingdom  been  promised. 
But  to  all  such,  by  virtue  of  the  promise,  it  of  right  be- 
longs. They  have  all  the  worthiness  of  it  that  the  case 
admits  of — all  that  Divine  justice  itself  demands.  And 
then  the  very  'persecutions  a?id  afflictions/  which  [foi-' 
the  kingdom — or,  on  behalf  of^  it — they  endure,  so  far 
from  invalidating  or  obscuring  their  title,  serve  rather 
to  confirm  and  illustrate  it,  by  at  once  illustrating  and 
enlarging  the  grace  of  God  that  is  in  them. 

On  these  grounds,  therefore,  the  patient  and  believ- 
ing children  of  God  need  have  no  difficulty  or  scruple 
about  taking   to    themselves   the   full  comfort  of  the 

'  1  John  1:9;  Heb.  0:10. 
*  In  the  Greek  both  words  are  represented  by  one,  a|fOf.     Com- 
pare V.  11  ;    1  Thess.  2:12;  Matt.  3:8;  Acts  26  :  20 ;  Eph.  4:1; 
tfcc, ;  also  p.  123,  &c. 

'  Rom.  3  :  24.  *  vuep. 


436  LECTURES    ON  [LECT.  II. 

Apostle's  assurance,  that  sufferings  endured  in  that 
spirit  are  themselves  'a  token  of  the  righteous  judgment 
of  God,  to  their  being  accounted  worthy  of  the  Mngdom 
of  God,  for  which  also  they  suffer :  if  indeed  it  is  «  right- 
eous thing  with  God^  to  deal  both  with  their  enemies 
and  with  them  on  the  principles  of  a  strict  and  holy  re- 
taliation . 

But  if  such  be  the  righteousness  of  tiiis  Divine  judg- 
ment in  its  uttermost  issues — if  the  very  character  of 
God  as  holy  and  just,  as  well  as  good,  be,  so  to  speak, 
at  stake  in  it — with  what  a  feeling  of  certainty  may  we 
count  on  it,  as  an  event  yet  future  to  us  all !  The  num- 
ber of  events,  to  which  we  can  look  forward  thus  con- 
fidently, is  indeed  extremely  limited.  Whether  repub- 
licanism, or  imperialism,  or  constitutional  monarchy,  is 
yet  to  prevail  in  Europe — whether  or  not  the  enslaved 
millions  of  our  own  land  are  to  toil  on  in  their  chains 
to  the  close  of  this  century — nay,  '  what  shall  be  on  the 
morrow'^  with  us  and  our  families — these,  and  a  thou- 
sand other  things  of  perhaps  equal  interest,  are  to  us  all 
equally  uncertain.  But  not  so  the  fact  of  highest  and 
universal  interest,  that  God  shall  judge  the  world. 
For  this,  we  have  seen,  there  is  a  necessity,  arising  from 
the  nature  of  God  Himself  Not  only  is  it  inconsistent 
with  our  conceptions  of  God  that  His  enemies  shall  al- 
ways prosper,  and  His  friends  for  ever  be  depressed  on 
account  of  their  pious  loyalty,  but    He  has  solemnly 

'  James  4  :  14. 


CH.1:5-10.]  SECOND    THESSALONIANS.  437 

pledged  His  truth  for  the  ultimate  reversal  of  both  these 
conditions.  And  accordingly  we  read  that  the  very  day 
and  hour  of  retribution  are  already  appointed,  and  all 
the  details  of  the  august  ceremony  determined,  and 
awaiting  realization  to  their  minutest  jot  and  tittle. 

II.  We  are  thus  reminded  of  the  second  general  topic 
presented  in  these  verses  ;  namely,  the  time  and  manner 
of  the  future  judgment. 

It  shall  be,  says  Paul,  '  at  the  revelation  of  the  Lord 
Jesus  J  ^  He  is  now  within  the  veil,  and  only  faith  sees 
Him  there,  in  the  heavenly  places.  But  He  has  not 
disappeared  for  ever  from  the  view  of  His  native  earth. 
That  veil  shall  again  be  withdrawn,  and  'Jesus,''  whom 
the  Church  now  owns  and  serves  as  her  'Lord,^  shall 
again  'be  revealed,^  and  'every  eye  shall  see  Him;'^ — re- 
vealed in  His  own  chosen  form,  and  glorified  personality, 
as  the  Son  of  man  ; — revealed,  not  in  momentary  vision 
as  'standing  on  the  right  hand  of  Grod,'^  but  'fro?n 
heaven^ — 'coming^  (v.  10)  thence  to  those  Avho,  like  the 
Thessalonians,  are  'waiting  for'^  Him — 'coming'  as  the 
Lord  and  Judge  of  all,  and  for  the  final  establishment 
of  the  kingdom  of  God.  Ah,  my  hearers,  how  will  that 
word  of  Pilate  to  the  Jews  as  he  led  forth  to  them,  in 
a  last  vain  appeal  for  their  sympathy,  the  scourged, 
bleeding,  thorn-crowned,  purple-clad  Witness-bearer  to 

'  ev  Ty  drroKaXvipeL  rov  Kvpiov  'hjaov. 
"  Rev.  1:7.  '  Acts  7  :  5G. 

*  1  Thess.  1:10.     Compare  1   Cor.  1  :  7  (according  to  the  Greek 
'  loaUijig  for  the  revelation,^  &c.). 


438  LECTURES    ON  [LECT.  11. 

the  truth,  be  reechoed  that  day  as  by  the  voice  of  God 
to  them  that  dwell  on  the  earth  :  '  Behold  the  Man  !'  " 

For,  as  I  have  said,  the  time  of  this  manifestation  is 
the  time  also  of  '  the  judgment  of  this  world.' ^  Jesus, 
the  Saviour,  is  Himself  the  Judge,  and  for  this  very 
purpose  is  He  revealed,  that  He  may  pronounce  and 
execute  God's  righteous  judgment.  '  For  the  Father 
judgeth  no  man,  but  hath  committed  all  judgment  unto 
the  Son  :  that  all  men  should  honour  the  Son,  even  as 
they  honour  the  Father.'^  This,  accordingly,  has  been 
from  the  beginning  one  urgent  motive  for  the  enforce- 
ment of  the  gospel  proclamation.  'And  He  commanded 
us,'  said  the  Apostles,  'to  preach  unto  the  people,  and  to 
testify  that  it  is  He  which  was  ordained  of  God  to  be 
the  Judge  of  quick  and  dead.'^  And  again  :  God  '  now 
commandeth  all  men  everywhere  to  repent :  because 
He  hath  appointed  a  day,  in  the  which  He  will  judge  the 
world  in  righteousness  by  that  Man  whom  He  hath  or- 
dained ;  whereof  He  hath  given  assurance  unto  all  men, 
in  that  He  hath  raised  Him  from  the  dead.'  ^ 

And  need  I  add,  brethren,  that  one  most  interest- 
ing and  amazing  fact,  as  regards  the  manner  of  that 
great  inquest,  is  just  this,  that  it  shall  be  conducted  by 
Him  who  Himself  once  stood  a  condemned  prisoner  at 
a  human  tribunal,  and  died  a  felon's  death  ? 

The  subordinate   circumstances,  however,  are  all  of 

'John  19:  5.  =  John  12:31.  '  John  5  :  22,  23. 

*  Acts  10:  42.  '  Acts  17  :  30,  31. 


CH.]:5-10.]  SECOND     T  H  E  S  S  ALO  NI  A  N  S  .  439 

them  such  as  are  well  fitted  to  heighten  our  conception 
of  the  solemnity  and  grandeur  of  the  scene.  Some  of 
these  came  before  us  in  the  First  Epistle  (ch.  4  :  14-17)  ; 
two  others  are  mentioned  here. 

1.  First,  the  Lord  Jesus  shall  be  revealed  'ivith 
His  mighty  angeh,^  or,  as  in  the  margin,  with  the 
angeh  of  His  power}  For  their  own  power  is  not  re- 
ferred to,  except  as  that  is  implied  in  their  ministerial 
attendance  on  the  Lord."  They  come  with  Him,  as  of 
old  to  Sinai,  not  simply  as  spectators,  but  for  the  en- 
hancement of  His  glory,  and  as  the  ready  executioners 
of  His  purposes,  both  of  love  and  wrath.  '  He  shall 
send  His  angels,  and  shall  gather  together  His  elect  from 
the  four  winds,  from  the  uttermost  part  of  the  earth  to 
the  uttermost  part  of  heaven.'  ^  And  again  it  is  written  : 
'  The  Son  of  man  shall  send  forth  His  angels,  and  they 
shall  gather  out  of  His  kingdom  all  things  that  offend, 
and  them  which  do  iniquity,  and  shall  cast  them  into  a 
furnace  of  fire :  there  shall  be  wailing  and  gnashing  of 
teeth."^ 

2.  The  other  feature  here  specified  of  this  great  fu- 
ture revelation  of  the  Lord  Jesus,  as  '  the  Judge  of  all 
the  earth, '^  is  that  it  shall  be  '  in  flaming  fire,'  or  lit- 
erally, in  fire  of  flaTue.^     These  words  are  often  con- 

^  /Lt£r'  dyyeX(x)v  dvvdfieoog  avrov. 
'  Equally  erroneous  is  the  interpretation,  with  the  host  of  His  an- 
gels, adopted  by  Drusius,  Michaelis.  Krause,  Stolz,  Meyer. 

'  Mark  13  :  27.  «  Matt.  13  :  41,  42.  '  Gen.  18  :  25. 

'  iv  TTVpl  0Aoy6f.  SlHoIz  and  Lachmann  read  ev  (pXoyi  nvpog  {in 
Jlame  o/Jire). 


440  LECTURES    ON  [LECT.  II. 

nected,  as  describing  the  instrument  or  manner  of  the 
vengeance,  with  what  immediately  follows  in  the  8th 
verse.  But  it  is  better  to  take  them,  as  is  now  com- 
monly done,  as  adding  another  item  to  the  description 
in  the  7th  verse  of  the  Lord's  appearing,  which  is  thus 
brought  in  still  another  point  into  harmony  with  pre- 
vious historical  and  prophetic  theophanies.  You  recol- 
lect the  'flaming  sword,'  or  sword  of  flame, ^  that  at- 
tended the  Cherubim,  on  the  first  manifestation  of  the 
Divine  glor}^,  '  at  the  east  of  the  garden  of  Eden  ;' — 
also  the  bush  of  Horeb,  out  of  the  midst  of  which  the 
Angel  of  the  Lord  appeared  to  Moses  '  in  a  flame  of 
fire';^ — and  then,  that  more  awful  scene  to  which  al- 
lusion has  already  been  made,  Mount  Sinai  itself  '  alto- 
gether on  a  smoke,  because  the  Lord  descended  upon  it 
in  fire  :  and  the  smoke  thereof  ascended  as  the  smoke 
of  a  furnace.'  ^  Li  striking  accordance  in  this  particular 
with  these  narratives  of  former  revelations  are  such  pre- 
dictions as  the  one  before  us  of  the  greatest  of  them 
all,  that  is  still  future.  '  Our  God  shall  come,  and  shall 
not  keep  silence  :  a  fire  shall  devour  before  Him,  and  it 
shall  be  very  tempestuous  round  about  Him.  He  shall 
call  to  the  heavens  from  above,  and  to  the  earth,  that 
He  may  judge  His  people.'*  This  language  of  the 
Psalmist  is  at  least  applicable  to  the  Divine  pageant  of 
which  the  Apostle  here  treats,  and  which  had  certainly 
been  shown  also  in  the  night  visions,  many  ages  before, 

'  Gen.  3  ;  24  (n^nri  tsti^  ns).  -  Ex.  3  :  2. 

*  Ex.  19  :  18.  '  Ps.  50  :  3,  4. 


CH.  1:5-10.]  SECOND     THESSALONIANS.  441 

to  the  great  Prophet  of  the  captivity  :  '  I  beheld  till  the 
thrones  were  cast  down,  and  the  Ancient  of  days  did  sit, 
whose  garment  was  white  as  snow,  and  the  hair  of  His 
head  like  the  pure  wool :  His  throne  was  like  the  fiery 
flame,  and  His  wheels  as  burning  fire.  A  fiery  stream 
issued  and  came  forth  from  before  Him :  thousand 
thousands  ministered  unto  Him,  and  ten  thousand  times 
ten  thousand  stood  before  him  :  the  judgment  was  set, 
and  the  books  were  opened.'  ^ 

And  here,  brethren,  let  us  pause  for  the  present. 
Our  third  topic — the  7iature  and  result  of  this  coming 
judgment — together  with  some  practical  reflections  on 
the  whole  passage,  will  form  the  subject  of  a  future 
discourse . 

'  Dan.  7  :  9,  10. 


LECTURE     III. 

II.  Thess.  1  :  5-10. — '  Which  is  a  manifest  token  of  the  righteous 
judgment  of  God,  that  ye  may  be  counted  worthy  of  the  king- 
dom of  God,  for  which  ye  also  suffer :  seeing  it  is  a  righteous 
thing  with  God  to  recompense  tribulation  to  them  that  trouble 
you ;  and  to  you,  who  are  troubled,  rest  with  us,  when  the  Lord 
Jesus  shall  be  revealed  from  heaven  with  His  mighty  angels,  in 
flaming  fire  taking  vengeance  on  them  that  know  not  God,  and 
obey  not  the  gospel  of  our  Lord  Jesus  Christ ;  who  shall  be  pun- 
ished with  everlasting  destruction  from  the  presence  of  the  Lord, 
and  from  the  glory  of  His  power  ;  when  He  shall  come  to  be  glo- 
rified in  His  saints,  and  to  be  admired  in  all  them  that  believe 
(because  our  testimony  among  you  was  believed)  in  that  day.' 

The  righteousness  and  certainty — the  time  and  manner 
— the  nature  and  result  of  the  future  judgment ; — such 
was  the  order  in  which  we  proposed  to  arrange  for  con- 
sideration the  various  topics  presented  in  these  verses. 
The  certainty  of  the  judgment  we  regarded  as  a  direct 
inference  from  its  righteousness^  as  something  not  merely 
allowed,  but  required,  by  the  Divine  justice  ;  and  we 
have  also  seen,  that  the  time  for  the  '  revelation  of  this 
righteous  judgment  of  God  'Ms  'at  the  revelation  of  the 
Lord  Jesus  from  heaven,  with  the  angels  of  His  power, 
in  fire  of  flame.' 

'  Rom.  2:5. 


CH.  1:5-10]  SECOND    THESSALONIANS.  443 

III.  I  am  now  to  ask  your  serious  attention,  in  the 
third  place,  to  the  nature  and  result  of  the  process,  as 
these  are  set  forth  in  the  passage  before  us. 

It  is  at  once  obvious  that  that  process,  hke  the  cloud 
of  the  Divine  presence  that  parted  the  Israelites  and 
the  Egyptians  at  the  Red  Sea,  wears  throughout  a  two- 
fold aspect  of  severity  and  of  goodness,  according  to  the 
respective  characters  and  histories  of  those  with  whom 
it  deals.  And  our  plan  of  discourse  will  simply  be,  to 
treat  in  succession  of  each  of  the  two  great  divisions  as 
here  described,  in  connection  with  the  appropriate 
award  assigned  to  it  by  the  infallible  discrimination  of 
the  Judge. 

1.  Prominent  in  the  first  of  these  divisions  are  the 
troublers  of  the  Church  :  '  them  that  trouble  ijou  ' — those 
who  afflict^  you — the  persecutors  of  Christ's  cause  and 
people. 

That  the  servants  of  the  Lord  Jesus  should  ever 
have  been  '  hated  of  all  men  for  His  name's  sake  ' " — 
treated  with  contumelious  violence  as  personal  enemies, 
or  as  enemies  of  society,  for  the  heavenly  truth  they 
professed,  or  for  the  holiness  of  their  lives — this  surely 
is  one  of  the  saddest  demonstrations  of  human  deprav- 
ity. To  '  take  pleasure  in  them  that  do '  iniquity 
Scripture  brands  as  the  last  stage  of  moral  corruption.  ^ 
But  a  kindred  and  no  less  dreadful  exhibition  of  the 
same  wickedness  is,  while  disowning  in  our  own  lives 

'  roXq  dUPovoiv.    Compare  p.  420.     '  Matt.  10  :  22.       '  Rom.  1 :  32. 


444  LECTURES    ON  [LECT.  III. 

all  allegiance  to  the  good,  to  malign  and  assail  it  when 
seen  in  others.  Alas,  how  often,  as  we  trace  the  for- 
tunes of  the  Church  in  our  world,  are  we  compelled  to 
witness  this  very  enormity  !  We  are  not  suffered  long 
to  forget  the  predicted  enmity  between  the  serpent's 
seed  and  the  seed  of  the  woman.  'Cain  was  of  that 
wicked  one,  and  slew  his  brother.  And  wherefore  slew 
he  him  ?  Because  his  own  works  were  evil,  and  his 
brother's  righteous.'  ^  As  it  was  in  the  family  of  Adam, 
the  father  of  the  race,  so  was  it  also  in  the  family  of 
Abraham,  the  father  of  the  faithful.  '  He  that  was 
born  after  the  flesh  persecuted  him  that  was  born  after 
the  Spirit.'^  And  in  every  age  the  ancient  feud  has 
been  renewed.  From  the  streets  of  how  many  popu- 
lous cities — from  the  still  nooks  of  how  many  green  val- 
leys— from  the  sides  of  how  many  heath-clad  and  snowy 
mountains — from  how  many  '  dens  and  caves  of  the 
earth  '  ^ — does  the  cry  ascend  evermore  of  the  blood  of 
slaughtered  saints  into  the  ears  of  the  Lord  of  Sabaoth  : 
'  How  long,  0  Lord,  holy  and  true,  dost  Thou  not  judge 
and  avenge  our  blood  on  them  that  dwell  on  the 
earth  ? '  * 

Nor  is  that  cry  unheeded.  The  souls  under  the  altar, 
long  as  they  may  have  passed  from  the  memory  of  men, 
are  not  forgotten  of  God.  It  was  the  Son  of  God,  the 
merciful  Saviour  of  the  world,  who  said  :  'And  shall 
not  God  avenge  His  own  elect,  which  cry  day  and  night 

'  1  John  3:12.  '  Gal.  4  :  29.  '  Heb.  1 1 :  38. 

'  James  5:4;  Rev.  6  :  10. 


CH.  1:5-10.]  SECOND    TIIESSALONIANS.  445 

unto  Him,  though  He  bear  long  with  them  ?  I  tell  you, 
that  He  will  avenge  them  speedily.'^  Often  and  sol- 
emnly had  their  enemies  been  warned.  '  Touch  not 
mine  anointed,  and  do  my  prophets  no  harm."  '  For 
He  will  avenge  the  blood  of  His  servants,  and  will  ren- 
der vengeance  to  His  adversaries.'^  God  thus  makes 
common  cause  with  His  people,  and  counts  their  ad- 
versaries for  His.  When,  therefore,  the  Heavenly 
Avenger  at  last  appears  in  person  on  the  scene,  He 
proclaims  '  the  year  of  recompenses  for  the  controversy 
ofZion.'' 

And  mark  the  equitableness  and  congruity  of  the 
retribution  itself:  'It  is  a  righteous  thing  with  God 
to  recompense  tribulation  to  them  that  trouble  you;' 
or,  as  it  stands  in  the  Greek,  to  those  luho  afflict  you, 
affliction.  There  is  thus  in  the  case  the  strictness 
of  requital— the  rendering  of  a  qiiid  pro  quo — or,  as 
we  formerly  called  it,  a  holy  retaliation.*  And  this 
very  principle  is  frequently  recognized  in  Scripture 
as  determining  the  nature  of  the  persecutor's  doom. 
Thus  of  the  apocalyptic  Babylon,  the  grand  hereditary 
foe  of  Zion,  it  is  said  :  '  Reward  her  even  as  she  re- 
warded you,  and  double  unto  her  double  according  to 
her  works  :  in  the  cup  which  she  hath  filled,  fill  to  her 
double.'  And  it  is  this  same  feature  of  the  Divine 
judgment,  that  is  celebrated  in  the  responsive  anthems 
of  heavenly  voices  :   '  I  heard  the  angel  of  the  waters 

'  Luke  18:7.  M  Chron.  16  :  22  ;  Dent.  Z'2  :  43. 

'  Is.  34  :  8.  *  uvranodovvai. 


446  LECTURES     ON  [LECT.  III. 

say,  Thou  art  righteous,  0  Lord,  which  art,  and  wast, 
and  shalt  be,  because  Thou  hast  judged  thus.  For  they 
have  shed  the  blood  of  saints  and  prophets,  and  Thou 
hast  given  them  blood  to  drink  ;  for  they  are  worthy. 
And  I  heard  another  out  of  the  altar  say,  Even  so, 
Lord  God  Almighty,  true  and  righteous  are  Thy  judg- 
ments.' That  God  should  afflict  those  who  afflicted  His 
children  is  felt  by  all  holy  beings  to  be  '  the  recompense 
which  is  meet ' — '  a  just  recompense  of  reward.'  ^ 

A  more  definite  statement  of  what  the  tribulation  or 
affliction  shall  consist  in,  we  have  in  the  8th  and  9th 
verses,  along  with  a  more  general  and  comprehensive 
description  of  the  objects  of  this  judicial  severity.  They 
are  there  spoken  of  as  '  those  who  know  not  God,  and 
those  who  obey  not  the  gospel  of  our  Lord  Jesus  Christ  J  ^ 

The  original,  of  which  this  is  a  somewhat  more  exact 
translation,  naturally  suggests,  if  it  does  not,  as  some' 
think,  necessarily  imply,  that  two  classes  of  persons  are 
here  intended,  of  which  one  ^  knows  not  God,^  and  the 
other  '  obeys  not  the  gospel  of  our  Lord  Jesus  Christ. '' 
But  if  so,  it  then  becomes  doubtful  who  the  parties  are 
that  are  thus  distinguished.     Some  *  would  include  in 

•  Rev.  16:5-7;   18  :  6;  Rom.  1  :  27 ;  Ileb.  2  :  2. 
'  roig  fi7]  eldooi  Qebv,  koX  rolg  fiy  vnaKovovai  ktX.     The  last  word, 
XpiOTOv,  is   bracketed    by  Knapp   and    Lachmann,  and    cancelled  by 
Meyer,  Tischendorf,  Alford. 

^  Liinemann,  Alford,  and  others.     But  the  repetition  of  the  article, 
with  the  second  participle,  might  possibly  serve  merely  to  give  prom- 
inence to  another,  and  still  darker,  aspect  of  one  and  the  same  class. 
*  Aretius,  Zanchius,  Bloomfield. 


CH.  1:5-10.]  SECOND    THESSALONIANS.  447 

the  former  class  infidels  and  other  open  enemies  of 
Christ  ;  in  the  latter,  hypocrites  and  unworthy  profes- 
sors of  Christ.  Some^  again  think  the  distinction  is 
between  the  heathen  and  the  Jews.  But  the  more 
common,  and  perhaps  the  preferable  view  is,  that  by 
'  those  who  know  not  God '  are  meant  such  as  have  re- 
sisted and  quenched  the  light  of  nature  ;  while  the 
second  class  comprises  all,  whether  Gentiles  or  Jews, 
who,  having  heard,  disobey  the  gospel.^  It  is  certain 
that  ignorance  of  God  is  frequently  with  our  Apostle 
the  specific  characteristic  of  Gentilism.^  And  it  is, 
moreover,  probable  that  the  present,  as  well  as  the 
previous,  sufferings  of  the  Thessalonian  church  had  a 
double  source,  in  the  blind  ungodliness  of  the  heathen 
in  general,  and  the  special  malignity  of  those  who  them- 
selves refused  the  grace  of  Christ.  The  offense,  then, 
in  one  case  is  a  guilty,  because  wilful,  ignorance  of 
God — God's  nature  and  law  ;  in  the  other  it  is  disobe- 
dience to  the  gospel — its  truth,  its  invitations,  its  com- 
mands. 

And  in  both  cases  the  Lord  Jesus,  we  are  told,  will 
'  take  vengeance.''  ^     All  such  ^  '  shall  he  punished  with ' — 

'  Ambrosiaster,  Benson,  Koppe,  Baumgarten-Crusius,  Liinemann, 
Alford. 

'  So  Estius,  Cocceiiis,  Yfhitby,  Matthew  Henry,  Guyse,  Baiimgarten, 
Michaelis,  Macknight,  Flatt,  Peile,  and  others. 

'  See  1  Thess.  4  :  5  (and  compare  the  Septuagint  Jer,  10  :  25)  ;  Acts 
IT  :  23,  30 ;  Rom.  1  :  28  ;   Gal.  4  ;  8  ;  Eph.  2:12;  &c. 

■*  There  is  no  doubt  that  6i66vro<;  tK6LKr\aiv — literally,  giving  or 
rendering  vengeance — must  be  construed  with  Kvpiov  ^Irjoov,  not 
with  (pXoyor  or  TTvpo^.  '  oiTCveg. 


448  LECTURES    ON  [LECT.  III. 

shall  pay  the  penally  ^ — '  everlasting  destruction  from  the 
presence,^  or  face,  ^  'of  the  Lord  and  from  the  glory  of 
His  strength.''  ^ 

As  to  what  these  words  really  involve,  I  have  not 
much  to  say.  The  due  impression  which  they  should 
make  you  are  more  likely  to  receive  through  the  silent 
meditation  of  them  in  your  own  minds,  than  from  any 
explanations  I  might  give  of  what,  in  its  general  im- 
port, is  sufficiently  plain  of  itself.  Yet,  plain  as  it  is,  it 
is  scarcely  to  be  wondered  at,  that  some,  even,  who  do 
not  utterly  and  avowedly  disown  the  authority  of  this 
book  as  the  word  of  God,  are  still  disposed  to  relieve 
in  a  measure,  by  means  of  hermeneutical  ingenuity  or 
violence,  the  darkness  of  a  declaration  so  appalling. 

Thus,  to  get  rid  of  the  horror  of  an  eternal  hell,  it 
has  been  said  that  '■  destruction '  may  here  mean  anni- 
hilation. But  this  notion  of  the  absolute  extinction  of 
the  being  of  aught  that  God  has  made — the  reduction 
of  any  thing  whatever,  whether  a  reasonable  soul  or  a 
material  atom,  to  nothingness — has,  it  would  not  be 
difficult  to  show,  as  little  support  from  the  teachings  of 
revelation  as  in  the  conclusions  of  natural  science. 
And  neither  is  this  at  all  the  ordinary  and  popular 
meaning  of  the  word.  A  ship  is  destroyed,  when,  no 
longer  traversing  in  beauty  and  with  songs  the  mighty 
deep,  it  lies  engulfed  in  quicksands,  or,  stranded  on 
hidden  rocks,  it  serves  only  for  a  beacon,  year  after 
year,  to  all  that  pass  by  on  their  watery  way.     A  tem- 

'  61k7]v  rtoovaiv.  '  npoGiOTTov.  ^  la^vog. 


CH   1  :  5-10.]  SECOND     THESSALONIANS.  449 

pie  is  destroyed,  however  stately  the  ruins  that  remain, 
when  for  ages  it  has  been  forsaken  of  God  and  man — 
the  fire  on  the  altar  extinct,  and  the  altar  itself  over- 
turned^— and  all  the  once  hallowed  courts,  from  which 
ascended  of  old  the  smoke  of  sacrifice,  the  odours  of 
sweet  incense,  and  the  voice  of  prayer  and  praise,  now 
overgrown  with  weeds  and  brambles,  and  become  the 
chosen  haunt  of  doleful  creatures  and  creeping  things. 
And  just  so  we  can  say  with  equal  propriety  that  a  man 
is  destroyed,  who,  having  renounced  his  birthright,  and 
burst  asunder  every  restraint  of  conscience  and  of  affec- 
tion, lives  only  for  his  own  ever  deeper  debasement, 
'working  all  uncleanness  with  greediness,'^  glorying  in 
his  shame,  unmoved  alike  by  a  father's  entreaties  and 
reproofs,  or  a  mother's  tears.  Such  a  spectacle,  alas,  is 
not  a  rare  thing  in  this  world.  What,  if  in  the  world 
to  come  it  shall  reappear,  and  in  far  more  dreadful  pro- 
portions, and  with  features  even  more  hideous  ?  Would 
there  not  be  enough  in  such  a  condition  of  a  being 
made  at  first  in  the  image  of  Grod,  to  glorify  and  enjoy 
Him  for  ever,  that  would  justify  us  in  describing  it  by 
the  very  word  which  the  Apostle  here  employs  ? 

It  is  with  the  other  word,  accordingly,  that  the  ex- 
periment of  alleviation  is  oftenest  tried.  'Everlasting,^ 
it  is  urged,  does  not  always  in  Scripture  mean  what 
lasts  for  ever,  but  sometimes  what  lasts  only  for  a  long 
period.     This  fact,  however — take  it  as  it  stands,  and 

'  Howe's  Living  Temple,  part  2.  cb,  4:  '  The  lamps  are  extiact,  the 
altar  overturned.'  '  Eph.  4  :  19. 

29 


450  LECTURES    ON  [LECT.  III. 

without  the  explanation  of  it  that  might  be  given — is 
very  far  from  setthng  the  question.  The  utmost  that 
it  could  prove  is,  that  the  present  possibly  may  be,  not 
that  it  is,  one  of  these  peculiar  cases.  Were  it  the  only 
fact  in  the  case,  there  would  still  be  the  terrible  uncer- 
tainty. 

But  then  remember  that,  if  it  had  really  been  in- 
tended to  teach  the  eternity  of  future  punishment,  no 
stronger  words,  and  phrases,  and  images  could  have 
been  found  for  the  purpose  than  those  actually  em- 
ployed. The  very  word  which  we  render  everlasting,  or 
eternal,  is  the  same  that  is  used  to  describe  the  endless 
years  of  God,  and  the  duration  of  the  blessedness  of 
the  righteous.^  It  is  the  word  twice  used  in  one  sen- 
tence by  the  Lord  and  Judge  Himself,  in  announcing 
the  contrasted  issues  of  the  great  day  :  '  These  shall  go 
away  into  everlasting  punishment :  but  the  righteous 
into  life  eternaV — two  words  in  English,  but  in  the 
Greek  one  and  the  same.  ^  And  so  we  read  of  the 
wicked  being  '  tormented  day  and  night  for  ever  and 
ever' — of  'the  smoke  of  their  torment  ascending  up 
for  ever  and  ever  ;'^ — and  it  is  not  possible  to  construct 
out  of  either  language,  Greek  or  English,  a  more  em- 
phatic expression  than  that,  of  absolute  eternity. 

The  prospect,  therefore,  may  be  ever  so  dreadful — it 
may  be  quite  different  from  what  we  should  desire,  or 
what  we  should  have  expected  in  a  universe  created 

'  Rom.  16  :  26  ;  Heb.  9:14;  Matt.  25  :  46 ;  Rom.  2 :  7  ;  &c. 
'  alioviot;.  'Rev.  14:11;  19:3. 


CH.1:5-10.]  SECOND     T  HE  S  S  A  L  0  NI A  N  S  .  451 

and  governed  by  the  God  of  love — there  may  be  mys- 
teries in  it  that  perplex  and  confound  the  reason,  and 
stagger  faith  itself ; — and  yet  after  all,  when  we  meet 
with  statements  like  these  everywhere  in  God's  own 
word — and  when  we  hear  the  meek  and  lowly  and 
compassionate  Jesus,  sitting  in  the  midst  of  His  chosen 
Twelve,  warning  them  in  terrific,  threefold  reiteration 
of  '  a  hell,'  whose  '  fire  never  shall  be  quenched  :  where 
their  worm  dieth  not  and  the  fire  is  not  quenched '  ^ — 
oh,  who  can  but  feel,  that  it  is  a  wretchedly  precarious 
shelter  from  these  terrors  of  the  Lord,*^  when  poor  sin- 
ners run  for  refuge  to  their  flimsy  speculations  about 
destruction  meaning  annihilation,  and  everlasting  not 
always  meaning  eternal ! 

It  is  added  in  our  text,  that  this  '  everlasting  destruc- 
tion ■ — the  penalty  to  be  paid  by  the  Godless  and  the 
Christless  at  the  revelation  of  the  Lord  Jesus  from 
heaven,  with  the  angels  of  His  power,  in  fire  of  flame — 
shall  be  'from  the  face  of  the  Lord,  and  from  the  glory  of 
His  strength.^ 

The  mere  manifestation  of  these  will  suffice  to  effect 
the  instantaneous  ruin  of  the  ungodly  ;  as  when,  in  the 
time  of  the  deliverance  of  the  ancient  Church  out  of 
the  hands  of  her  oppressors,  '  it  came  to  pass  that  in 
the  morning  watch  the  Lord  looked  unto  the  host  of 
the  Egyptians  through  the  pillar  of  fire  and  of  the 
cloud,  and  troubled  the  host  of  the  Egyptians.'^     In 

'  Mark  9  :  43-48.  '  2  Cor.  5:11.  '  Ex.  14  :  24. 


452  LECTURES     ON  [LECT.  III. 

like  manner,  the  repeated  from  of  this  verse  has  been 
understood  by  some  ^  as  indicating  the  precise  moment, 
and  so  the  ease  and  swiftness,  of  the  destruction.  One 
thinks  of  the  despairing  cry  for  the  fall  of  mountains 
and  rocks,  as  a  welcome  screen  from  the  '  face  of  Him 
that  sitteth  on  the  throne,'  and  of  the  fleeing  away  of 
'  the  earth  and  the  heaven '  from  the  intolerable  bright- 
ness of  the  same  Presence." 

Others  think  that  the  reference  is  to  the  source  or 
cause  of  the  destruction.' 

But  it  may  be  better  to  take  the  preposition  as  sim- 
ply expressive  of  separation.  And  then  the  punish- 
ment itself — '  everlasting  destruction ' — will  consist  pri- 
marily in  ignominious,  unreturning  banishment,  as  of 
the  first  murderer,  'from  the  face  of  the  Lord,  and  from 
the  glory  of  His  strength.  ^  To  '  behold  that  face  in  right- 
eousness ' — to  '  be  with  Jesus  where  He  is,  that  they 
may  behold  His  glory ' — is  the  heaven  of  all  His  friends. 

*  Chrysostom,  (Ecumenius,  Theophylact,  Estius,  Corn,  a  Lapide,  and 
others.  Compare  ch.  2  :  8  ;  Ps.  104  :  32  ;  Is.  2  :  19,  21  (in  the  Hebrew 
and  the  Septuagint)  ;  Ilab.  3  :  6.     Shakespeare,  Julius  Ccesar,  i.  3  : 

'  Ctesar  shall  forth :  the  things  that  threaten'd  me 
'  Ne'er  look'd  but  on  my  back  ;  when  they  shall  see 
'  The  face  of  Ceesar,  they  are  vanished.' 
The  reader  will  recollect  Caesar's  own  famous  Veni,  vidi,  vici  ('I 
came,  1  saw,  I  conquered'). 
^  Rev.  6:  16;  20:11. 

^  So  Grotius,  Benson,  Bengel,  Macknight,  Storr,  Flatt,  Pelt,  De 
Wette  (as  probable),  Conybeare  and  others.  Compare  Is.  13  :  6 
[Joel  1  :  15],  i-iTDto  ^iD. 

*  So  Musculus,  Beza,  Turretine,  Michaelis,  Koppe,  Krause,  Stolz, 
Meyer,  Schott,  Olshausen,  Bloomfield,  Lunemann,  Alford,  and  many 
others.     See  Gen.  2  :  14,  16. 


CH.  1  ;  5-10]  SECOND     THESSALONIANS.  463 

It  is  the  sum  of  the  promises — of  the  prayers  of  the 
saints — and  of  Christ's  own  prayers  on  their  behalf.^ 
And  so  the  day  is  coming,  when  to  be  for  ever  sundered 
from  the  Lord — to  hear  from  His  hps  that  one  word  : 
*  Depart  from  me ' — will  be  found  to  comprise  in  it  all 
elements  of  woe,  the  darkness  and  horror,  the  anguish 
and  despair,  of  hell. 

The  last  clause,  'and  from  the  glory  of  His  strength,'' 
might  be  understood  as  referring  generally  to  the  bright 
manifestation,  on  the  great  day  of  judgment,  of  the 
'  everlasting  strength'  that  is  now  hidden  in  the  person 
of  the  Lord  Jesus,  for  the  ultimate  deliverance  of  His 
people,  and  'perdition  of  ungodly  men.'^  Taken  thus, 
it  would  be  but  another  way  of  expressing  the  fatal 
disappearance  of  the  lost  from  the  shining  presence  of 
the  Saviour.  And,  indeed,  it  is  only  a  modification  of 
this  idea,  that  is  suggested  by  the  next  verse,  where,  in 
explanation  apparently  of  the  phrase  before  us,  it  is 
added:  'when  He  shall  come  to  be  glorified  in  His 
saints.'  The  redeemed  Church  shall  be  '  the  glory  of 
Christ's  strength,'  as  being  herself  the  grandest,  the  un- 
fading trophy  of  His  almighty  grace,  and  the  sharer  and 
revealer  of  His  kingly  power.  Not  only,  therefore, 
'  from  the  face  of  the  Lord"  shall  the  wicked  be  driven 
forth,  but  from  the  presence  also  of  the  saved.  Between 
these  two  parties,  closely  as  they  were  intermingled 
here  on  earth,  there  shall  at  last  be  '  a  great  gulf  fixed." 

'  Ps.  17  :  15  :  Matt.  5:8;  John  17  :  24  ;  Heb.  12  :  14  :  Rev.  22  :  4. 
'  Is.  26  :  4  ;  2  Pet.  3:7.  '  Luke  16  :  26. 


454  LECTURES    ON  [LECT.  III. 

'  They  shall  not  hurt  nor  destroy,'  saith  Grod,  '  in  all  my 
holy  mountain.'^  And,  in  the  very  latest  of  all  the 
revelations  of  the  Spirit  of  prophecy,  we  are  led  by  an 
angel  '  through  the  gates'  into  the  City  of  God,  and, 
standing  there  on  its  walls  of  salvation,  are  pointed  afar 
to  a  blighted,  desolate  region,  beaten  evermore  by  the 
storms  of  wrath,  and  'dark — dark — dark'^  with  the 
shadows  of  the  second  death.  We  look  on  in  wonder 
and  awe,  and  receive  no  other  explanation  of  the  terrible 
scene  than  this  :  '  Without  are  the  dogs,  and  the  sorcer- 
ers, and  the  whoremongers,  and  the  murderers,  and  the 
idolaters,  and  whosoever  loveth  and  maketh  a  lie.'^ 

I  have  thus  discoursed  to  you,  my  hearers,  of  one  of 
the  two  aspects  of  '  eternal  judgment' — one  of  those 
'principles  of  the  doctrine  of  Christ,'  which  apostolic 
authority  long  ago  summoned  us  to  'leave,'  that  we 
might  '  go  on  unto  perfection.'  How  strange,  how 
humbling,  is  it,  that  even  now,  after  eighteen  centuries 
of  preaching,  there  is  scarcely  one  of  those  same  foun- 
dation principles  that  we  are  not  daily  called  to  '  lay 
again' !  ^  The  doctrines,  in  particular,  of  Grod's  vin- 
dicatory justice  and  of  eternal  punishment  are  especially 
unpalatable  to  an  age,  which,  more  perhaps  than  any 
age  that  has  preceded  it,  is  prone  to  the  worship  of 
man  and  man's  works  ; — an  age,  to  which  sin  is  no 
longer  '  exceeding  sinful'  ^  as  being  committed  against 

Ms.  11  :  9.  '  Milton,  Samson  Agonistes,  80. 

'  Rev.  22 :  14,  15  {ol  Kvveg,  &c.).         "  Heb.  6 : 1,  2.        *  Rom.  7  :  13. 


CH.  1:5-10.]  SECOND     THESSALONIANS.  455 

the  holiness  and  grace  of  God,  but  a  misfortune  rather, 
or  the  fruit  of  physical  derangement,  or  of  erroneous 
education,  or — best  of  all,  because  still  more  philosophi- 
cal and  profound — it  is  a  necessary  and  useful,  though 
transient,  stage  in  the  universal  development  of  things ! 
— an  age,  in  fine,  that  tolerates,  and  frequently  even 
patronizes,  a  diluted  Christianity  itself,  not  because  of 
its  supernatural  character  and  claims,  as  revealing  the 
only  way  of  escape  from  sin  and  death  into  the  glorious 
rest  of  the  kingdom  of  God,  but  on  the  ground  of  its 
supposed  tendency  to  make  matters  more  generally  de- 
cent and  comfortable  in  this  present  world. 

Such — it  will,  I  think,  be  acknowledged — is  the  drift 
of  a  very  great  deal  of  modern  speculation,  and  such 
the  present  tone  of  society  at  large.  Of  course,  Infi- 
delity is  not  slow  to  discern  and  push  her  advantage. 
She  may  now  be  seen  any  day  walking  abroad  in  the 
garb  of  a  Sister  of  Charity — far  more  charitable,  and 
benevolent,  and  tender-hearted  she,  than  those  cramped, 
sullen,  ignorant  old  theologians  ;  far  more  so  than  the 
curious  and  interesting,  but  very  imperfect  and  untrust- 
worthy, collection  of  documents,  called  the  Bible  ;  far 
more  so  than  the  God  whom  that  Bible  makes  known. 
Nay,  so  resolute  and  so  comprehensive  is  her  charity — 
so  natural  is  it  for  her  to  think  well  of  every  body — 
that  she  will  calmly  tell  you,  and  in  the  kindest  -and 
most  complimentary  manner,  after  you  have  set  forth 
your  faith  on  these  serious  themes,  that,  say  what  you 
will,  you  do  not  really  believe  any  such  thing.     She  has 


456  LECTURES     ON  [LECT.  III. 

too  good  an  opinion  of  your  amiable  disposition.  In 
fact,  no  sane  man  can  possibly  believe,  or  ever  has  be- 
lieved, these  horrible  doctrines.  At  least,  if  he  did, 
they  would  drive  him  mad ;  and  so  forth  : — our  sin- 
gularly gentle  and  loving  friend,  you  perceive,  thus  il- 
lustrating in  the  end  her  superior  charity  by  looking 
into  the  face  of  the  Church  of  the  living  God,  with  all 
her  generations  of  saints,  and  confessors,  and  martyrs, 
and  mildly  assuring  her  that,  if  not  a  fool,  then  in  all 
her  creeds  and  confessions  from  the  beginning,  conse- 
crated and  sealed  as  these  have  been  by  her  prayers, 
and  triumphs,  and  tears,  and  blood,  she  has  lied ! 

My  dear  hearers,  if  '  your  faith'  in  this  book  '  stands 
not  in  the  wisdom  of  men,  but  in  the  power  of  God,'  ^  it 
will  be  little  disturbed  by,  and  neither  will  it  be  at  all 
'careful  to  answer,'^  this  insidious  and  insolent  pro- 
fanity. But  may  it  not  be  feared  that  I  now_  address 
some  young,  unstable  souls,  that  are  already  perplexed 
and  tainted  by  it  ?  For  their  sakes,  therefore,  I  must 
be  allowed,  before  I  close,  to  throw  out  two  or  three 
suggestions,  which,  however,  I  can  do  little  more  than 
commend  to  their  own  earnest  reflection. 

1.  Before,  then,  you  hastily  conclude  that  'God  is 
unrighteous  who  taketh  vengeance,'^  you  will  do  well 
to  consider,  in  the  first  place,  that  it  is  not  a  fancy,  or  a 
theory,  or  a  peculiarity  of  Christian  doctrine,  but  an  in- 
dubitable, palpable  fact,  that  sin  and  misery  do  exist  in 
the  world — have  abounded  in  it   for  ages,   and  as  far 

'  1  Cor.  2:5.  '  Dan.  3:16.  '  Rom,  3  :  5. 


CH.  1:5-10.]  SECOND     THESSALONIANS.  457 

back  as  secular  history  can  grope  her  way.  Now  this 
fact  our  infidel  philanthropist,  whom  we  shall  suppose  to 
have  not  yet  graduated  as  an  atheist,  will  find  to  be 
just  as  irreconcilable  with  his  sentimental  notions  as  th^ 
dogma  of  eternal  punishment.  And  not  only  so,  but, 
after  all  the  laborious,  anxious  efforts  of  all  the  schools 
of  philosophy  in  ancient  times  and  in  modern,  it  re- 
mains to  this  day  an  unsolved,  perhaps  insoluble,  prob- 
lem for  human  reason,  to  account  for  that  fact  of  the  ex- 
istence of  evil  on  any  principles  of  a  respectable  deism. 
It  is  perfectly  obvious,  at  any  rate,  that  the  man  who 
is  able  to  explain  to  his  own  satisfaction  how,  under  the 
government  of  a  God  of  infinite  holiness,  infinite  love, 
infinite  wisdom,  and  infinite  power,  there  are  at  this 
moment,  and  were,  say,  six  thousand  years  ago,  and 
have  been  ever  since,  so  much  vileness  and  cruelty  and 
fraud  and  sorrow  in  the  world,  is  scarcely  justified  in 
scouting  the  idea  as  an  incredible  impossibility,  that  the 
same  things  may  be  to-morrow,  or  six  thousand  years 
hence,  or  at  any  other  conceivable  point  in  the  future. 
In  a  word,  if  the  character  of  God  did  not  require  Him 
to  prevent  the  entrance  of  these  things  into  His  uni- 
verse, how  will  you  go  about  to  demonstrate,  that  He 
is  bound  some  time  or  other  to  exclude  them  from  it. 
If  you  say  that  their  temporary  existence  may  lead  to 
great  good,  I  just  ask,  How  do  you  prove  that  their 
eternal  existence  may  not  lead  to  still  greater  good  ? 

2.  In  the  second  place,  remember  that  it  is  the  Bible, 
and  only  the  Bible,  that  opens  up  to  faith  a  certain 


458  LECTURES    ON  [LECT.  III. 

prospect,  if  not  of  the  annihilation  of  moral  evil  with  its 
consequent  effects,  yet  of  its  separation  from  the  good, 
of  its  seclusion,  limitation  and  punishment.  For  I  will 
add, 

3.  In  the  third  place,  that  the  emotions  of  love  and 
pity  are  not  more  natural  to  the  heart  of  man  than  is 
the  sentiment  of  justice.  An  indiscriminating  mercy — 
a  yielding  softness  of  temper  that  can  make  no  dis- 
tinctions and  resist  no  solicitation — has  never  been  re- 
garded as  a  lofty  or  admirable  quality,  and  least  of  all 
in  a  judge.  On  the  other  hand,  is  it  not  thought  to  in- 
dicate a  serious  defect  of  character,  that  a  man  cannot 
glow  with  indignation  at  the  sight  of  monstrous  treach- 
ery or  oppression,  and  feels  no  thrill  of  satisfaction 
when  the  perpetrator  of  it  meets  his  righteous  deserts  ? 
Such  sentiments,  we  may  be  sure,  are  but  the  faintest 
reflection  of  that  '  perfect  hatred'  with  which  God  hates 
all  sin.-^  And  if  the  retributions  of  human  justice  will 
sometimes  cleave  to  the  offender  against  human  law  to 
the  last  breath  of  a  protracted  life,  or  even  cut  that  life 
short  by  a  bloody  death,  '  and  all  the  people  say 
Amen,'^  it  surely  does  not  become  us  to  prescribe  to 
the  thrice  Holy  One  the  measure  and  duration  of  sin's 
penalty. 

4.  Again,  when  it  is  said  that  no  one  in  his  senses — 
let  him  think  and  assert  what  he  pleases  about  his  faith 
— can  believe  these  statements  of  the  Apostle  in  their 
obvious  import  without  going  mad,  the  answer  is,  that 

'  Ps.  139  :  22.  '  Dent.  27  :  15  ;  &c. 


CH.  1:5-10.]  SECOND     THESSALONIANS.  459 

not  only  is  the  argument  a  very  impudent  one,  but  that 
it  contradicts  the  most  famiHar  facts  of  experience  and 
observation.     For  instance,  who  of  us  could  look  on  a 
fellow-man  perishing  slowly  in  flames,  or  in  any  other 
great  agony,    and  not  almost  taste,  through  the  mere 
force  of  sympathy,  something  of  the  bitterness  of  his 
anguish?     Well,  a  few  weeks  ago  we  heard  of  some 
50,000  of  our  fellow-men  lying  weltering  in  their  own 
blood  in  the  face  of  an  Italian  sun,^  and,  while  no  one 
doubted  the  faet,  who  of  us  went  into  hysterics,  or  lost 
an  hour's  sleep,  in  consequence  of  it  ?     And  as  little 
would  our  composure  be  rufiied,  were  it  made  certain 
to  us   on  unquestionable  authority,  that  on  some  day, 
some  thousands  of  years  hence,  half  the  population  of 
the  globe  would  similarly  perish  in  racking  tortures  ; 
just  as  no  man,  I  presume,  since  the  days  of  Noah  and 
his  sons,  ever  yet  shed  a  tear  about  the  deluge,  that  de- 
stroyed the  whole  'world  of  the  ungodly.'^     The  truth 
is,  that,  while  we  are  all  very  far  from  realizing  as  we 
ought  either  the  glories  or  the  terrors  of  the  world  to 
come,  it  is  yet  a  wise  and  merciful  provision  of  nature 
that  saves  us  from  so  coming  under  the  dominion  of  the 
distant  and  the  future,  however  certain  and  however  mo- 
mentous, as  to  be  thereby  unfitted  for  the  immediate 
and  ordinary  duties  of  life. 

There  is  no  doubt,  however,  that  those  compliments 
to  our   benevolence,  at  the  expense  of  our  integrity, 

'  At  Solferino.  »  2  Pet.  2  :  5. 


460  LECTURES    ON  [LECT.  III. 

are  meant  rather  to  discredit  the  Bible.  And  there- 
fore, 

5.  In  the  last  place,  and  because  none  of  you  probably 
have  yet  entirely  got  rid  of  an  educational,  traditionary 
reverence  for  this  book,  we  frankly  accept  the  issue  in 
the  broadest  terms  in  which  it  can  be  put.  So  far  from 
being  ashamed  to  confess,  we  openly  and  earnestly 
maintain  that  the  Bible  and  the  unbelieving  spirit  of  our 
age  are  at  war  on  these  points.  Choose  ye  to  which  of 
the  two  you  will  entrust  your  eternity.  The  Bible  is 
not  afraid  of  dishonouring  God  by  vindicating  His  justice, 
or  by  proclaiming,  with  a  truly  awful  distinctness,  and 
solemnity,  and  accumulation  of  phraseology  and  imagery, 
the  very  worst  as  regards  the  final  portion  of  His  ene- 
mies. It  claims  for  the  Grod  of  love  vengeance  as  His 
inalienable  prerogative  ;  and,  as  if  to  flout  and  defy  all 
these  conclusions  whether  of  a  false  philosophy  or  a 
spurious  philanthropy,  it  commits  the  execution  of  that 
vengeance  to  the  Saviour  of  the  world.  The  very  hand 
that  was  pierced  on  Calvary  is  the  hand  that  shall 
'  whet  God's  glittering  sword,  and  take  hold  on  judg- 
ment.' ^  The  wrath,  in  which  the  transgressors  perish, 
is  '  the  wrath  of  the  Lamb  ;'  '^ — the  meek  and  merciful 
Lamb  of  God  spurning  from  His  presence  into  the  outer 
darkness  all  who  have  resisted  His  grace,  and  trampled 
on  His  blood. 

And,  dear  hearers,  remember  in  conclusion  that  this 
— this — and  nothing  less  than   this — is  the   guilt  that 

'Deut.  32:41.  '  Rev.  6  :  16,  17. 


CH.  1:5-10.]  SECOND    THESSALONIANS.  461 

clings  to  every  man,  who,  living  where  you  live,  shall 
be  found  at  last — whether  or  not  he  ever  persecuted 
Christ  in  His  members — to  have  lived  and  died  ignorant 
of  God,  and  disobedient  to  the  gospel  of  our  Lord  Jesus 
Christ.  Repent !  Believe  in  the  Lord  Jesus  Christ ! 
Pass  under  the  baptism  of  His  sprinkled  blood !  And 
then,  as  for  you  there  will  be  no  condemnation,'^  so  you 
will  attain  even  now  to  a  calm  assurance  that  '  the  Judge 
of  all  the  earth  will  do  right, '^  and  hereafter  will  be 
able  to  join  without  faltering  in  the  song  that  cele- 
brates for  evermore  the  manifestation  of  God's  judg- 
ments :  '  Great  and  marvellous  are  Thy  works.  Lord  God 
Almighty  ;  just  and  true  are  Thy  ways,  Thou  King  of 
saints.'  ^ 

'Rom.  8:1.  'Gen.  18:25.  '  Rev.  15  :  3,  4. 


LECTURE  lY. 

II.  TuESS.  1  : 5-10. — '  l\%ich  is  a  manifest  token  of  the  righteous 
judgment  of  God,  that  ye  may  be  counted  worthy  of  the  king- 
dom of  God,  for  which  ye  also  suffer :  seeing  it  is  a  righteous 
thing  with  God  to  recompense  tribulation  to  them  that  trouble 
you ;  and  to  you,  who  are  troubled,  rest  with  us,  when  the  Lord 
Jesus  shall  be  revealed  from  heaven  with  His  mighty  angels,  in 
flaming  fire  taking  vengeance  on  them  that  know  not  God,  and 
obey  not  the  gospel  of  our  Lord  Jesus  Christ ;  who  shall  be  pim- 
ishedwith  everlasting  destruction  from  the  presence  of  the  Lord, 
and  from  the  glory  of  His  power  ;  when  He  shall  come  to  be  glo- 
rified in  His  saints,  and  to  be  admired  in  all  them  that  believe 
(because  our  testimony  among  you  was  believed)  in  that  day.' 

From  these  words  I  have  already  spoken  to  you  of 
'judgment  to  come'^ — its  righteousness  and  certainty,  its 
time  and  manner,  its  nature  and  result  as  regards  the 
enemies  of  the  Church,  and  such  as  '  know  not  God, 
and  obey  not  the  gospel  of  our  Lord  Jesus  Christ. ' 

2.  It  still  remains  for  us  to  complete  our  examination 
of  this  subject,  by  considering  its  bearing  on  another 
class  of  persons  no  less  concerned  in  the  proceedings 
and  issues  of  that  day. 

Who  these   are   may  be  safely   gathered   from  the 

'  Acts  24  :  25. 


OH.  1:5-10]  SECOND    T  H  ESS  AL  0  N  I  A  NS  .  463 

marks  that  are  here  furnished.  Thus,  even  from  the 
negative  description  of  the  opposite  class  we  might  in- 
fer that  those  we  now  speak  of  do  know  God,  and  obey 
the  gospel.  But  let  us  rather  attend  to  what  is  affirmed 
directly  of  themselves. 

And,  first,  you  perceive  that  they  are  an  afflicted  peo- 
ple— sufferers  for  the  kingdom  of  God  (vs.  5,  7).  For  it 
is  not  so  much  the  fact  that  they  suffer,  that  distinguishes 
them  in  a  world  so  full  of  sorrow  ;  but  rather  the  occa- 
sion of  their  suffering,  and  their  spirit  and  aim  in  the 
midst  of  suffering.  It  is  obvious,  indeed,  that  this 
characteristic  was  suggested  by  the  particular  circum- 
stances of  the  church  at  Thessalonica,  as  one  that  shared 
largely  in  the  distresses  to  which  the  infant  faith  was 
subjected.  But  the  privilege  of  suffering  in  one  form 
or  another  for  the  sake  of  a  Christian  conscience  has 
not  been  confined  to  any  one  age.  And  in  every  age 
the  very  relations  of  the  believer  to  a  world  that  knows 
him  not,^  and  can  have  no  sympathy  with  him  in  his 
dearest  affections  and  hopes,  necessarily  involve  feelings 
of  loneliness  and  sadness,  akin  to  those  of  a  sojourner  in 
a  strange  land.  These  feelings,  moreover,  are  deepened 
by  an  ever  present  dissatisfaction  with  himself,  as  well 
as  with  things  around,  and  by  longings  after  'that  which 
is  perfect.'^  So  that,  without  straining  the  words,  it 
may  be  affirmed  of  all  the  followers  of  the  Lamb,  that 
for  the  kingdom  of  God  they  also  suffer.  In  all  of 
them,  as  in  their  brethren  of  primitive  times,  is  ful- 

l  1  John  3:1.  »  1  Cor.  13  :  10. 


464  LECTURES     ON  [LECT.  IV. 

filled  that  tender  saying  of  their  sympathizing  Lord  : 
'And  ye  now  therefore  have  sorrow'^ — a  peculiar,  un- 
worldly sorrow,  springing  from  the  love  they  bear  to  Him. 

The  10th  verse  supphes  additional  means  of  identifica- 
tion. It  there  becomes  evident  that  the  rewards  of  the 
judgment  are  for  all  ^saints' — the  Lord^s  saints; — for 
such  as  are  '  holy  to  the  Lord"^  by  separation  from  an  un- 
holy world,  consecration  to  His  service,  and  participation 
of  His  own  holiness. 

Observe  also  that  to  this  state  and  character  they  at- 
tain, not  through  any  original  superiority  of  their  own, 
nor  by  any  efforts  of  their  own  will,  nor  '  by  works  of 
righteousness  that  they  have  done,'^  but  through  faith  ; 
^  all  those  who  believed^  ^  being  plainly  the  equivalent  in 
one  clause  of  'His  saints''  in  the  other.  What  they  be- 
lieved was  a  testimony — ^  our  testimony,^  says  Paul,  just 
as  in  the  First  Epistle  (1  : 5)  he  speaks  of  '  our  gospel ;' 
— -in  both  places  meaning  the  same  thing  as  when  he 
says  to  the  Corinthians,  that  he  had  '  declared  unto  them 
the  testimony  of  God,'^  or,  according  to  the  fuller  ex- 
pression of  another  Apostle,  '  the  testimony  which  Grod 
hath  testified  concerning  His  Son.'  ®  This  Divine  testi- 
mony it  was  that  Paul  spent  his  life  in  repeating,  having 

'  John  16  :  22.  '  Luke  2  :  23.  ^  Tit.  3  :  5. 

*  According  to  the  reading  {Tnarevaaoiv,  for  jnaTevovaiv)  that  has 
been  long  adopted  by  all  the  editors.  '  1  Cor.  2:1. 

*  1   John  5:10  (r^v  jiaprvpiav  rfv  fieiJ,apTvpr]KEV  6  Qeog  \TTep\  rov 
vlov  avTov. 


CH.  1:5-10.]  SECOND     T IIESS  ALONI ANS .  465 

first  been  enabled,  by  a  personal  experience  of  its  truth 
and  power,  to  make  it  his  own  testimony.  He  delivered 
it  atThessalonica — 'to  yoiC^ — and  there  it  'luashelieved,'' 
and,  '  as  in  all  the  world,'"  it  brought  forth  fruit  in  the 
holiness  of  its  professors,  and  in  the  patience  v/ith  which 
they  endured  affliction  for  its  sake.  By  means  of  this 
sudden  parenthetical  reference  to  the  Thessalonian  faith 
in  the  gospel,  the  writer  would  at  once  encourage  and 
warn  those  to  whom  his  letter  is  addressed,  while  at  the 
same  time  he  justifies  himself  in  pointing  these  suffering 
brethren,  for  their  consolation,  to  the  developments  and 
results  of  the  great  day. 

It  is  to  the  believing  saints  of  God,  therefore,  and  to 
them  only — however  various  and  severe  may  be  their 
present  trials — that  that  day  will  bring,  not  punishment 
and  everlasting  destruction,  but  a  very  different  portion. 
What  that  is,  we  are  now  to  inquire. 

It  is  here  set  forth  to  us  under  several  striking  em- 
blems. 

(1.)  It  is,  first,  a  kingdom — '  tlie  kingdom  of  God ;' — 
'  the  kingdom  which  God  hath  promised  to  them  that 
love  Him  ;'^  which  God  will  finally  establish  on  the  ruins 
of  the  curse,  and  of  all  perishable  things  ;  and  in  which 
God  Himself  shall  reign .  * 

'  hcjy  vjiac.     The  common  version,  however,  is  correct  in  connecting 
this  with  j-iaprvpiov^  not,  as  some   (Wesley,   Macknight,    Stolz,  and 
others),  with  erciortvdr]  [was  believed).     Compare  Lnke  9  :  5. 
*  Col.  1:0.  'James  2: 5. 

*  See  Lecture  on  1  Thessalonians  2  :  12. 

30 


466  LECTURES    ON  [LECT.  IV. 

Of  this  '  kingdom  of  God'  God's  children  are  to  be 
'  accounted  worthy.'  As  His  children,  they  are  '  heirs' 
of  it.  They  are  '  called  into'  it.  They  '  also  suffer  for' 
it.  And  yet,  after  all,  how  strange  a  thing  it  is,  when 
we  bear  in  mind  what  they  once  were — bond-servants  of 
sin  and  Satan — that  '  the  righteous  judgment  of  God' 
concerning  them  should  ever  have  such  an  issue  as  this ! 
What  would  be  the  amazement  of  the  world,  if  this  na- 
tion at  its  next  general  election  should,  by  a  cordial  and 
unanimous  vote,  summon  to  the  presidential  chair  some 
rude  tenant  of  a  slave's  hut !  And  would  not  the  won- 
der be  doubled,  if,  on  the  day  of  the  inauguration,  the 
now  obscure  and  degraded  object  of  the  choice  should 
prove  to  be  every  way  fitted,  and  that  in  a  very  eminent 
degree,  for  the  dignities  and  the  duties  of  his  high 
office  ?  Well,  here  is  an  infinitely  greater  wonder  still. 
The  Lord  '  raiseth  up  the  poor  out  of  the  dust,  and 
lifteth  up  the  beggar  from  the  dunghill,  to  set  them 
among  princes,  and  to  make  them  inherit  the  throne  of 
glory'  ^ — His  own  throne.^  For  these  '  heirs  of  God'  are 
'joint  heirs  with  Christ'^ — the  'King  of  kings,  and  Lord 
of  lords' — 'the  Prince  of  the  kings  of  the  earth.''*  He 
calls  them  not  servants,  but  friends.  He  shows  them  all 
things  that  Himself  doeth,  and  associates  them  with 
Himself  in  all.^ 

Sadly,  therefore,  do  they  limit  and  obscure  '  the  hope 
set  before  us,'^  who  can  think  of  heaven  only  as  an 

'  1  Sam.  2:8.         *  Rev.  3  :  21  ;  Matt.  25  :  31.         '  Rom.  8  :  17. 
*  Rev.  1 :  5  :  19 :  16.         »  John  5  :  20  ;  15 :  15.         '  Heb.  6:18. 


CH.  1:5-10.]         SECOND     T  HE  S  S  A  L  0  N  I  AN  S  .  467 

eternal  psalm-singing,  alternating  with  periods  of  repose 
in  bowers  of  amaranth  by  the  river  of  life,  and  even 
this,  to  use  the  words  of  Dr.  Chalmers,  in  some  '  lofty 
aerial  region,  where  the  inmates  float  in  ether,  or  are 
mysteriously  suspended  upon  nothing — where  all  the 
warm  and  sensible  accompaniments,  which  give  such  an 
expression  of  strength,  and  life,  and  colouring,  to  our 
present  habitation,  are  attenuated  into  a  sort  of  spirit- 
ual element,  that  is  meagre,  and  imperceptible,  and  ut- 
terly uninviting  to  the  eye  of  mortals  here  below — 
where  every  vestige  of  materialism  is  done  away,  and 
nothing  left  but  unearthly  scenes  that  have  no  power  of 
allurement,  and  certain  unearthly  ecstasies,  with  which 
it  is  felt  impossible  to  sympathize.'  No,  brethren  ;  we 
look  for  a  kingdom — '  a  kingdom  which  cannot  be 
moved'  ^ — '  the  kingdotn  of  God' — the  kingdom  of  heaven 
on  the  earth. 

And  think  not  that  this  is  but  a  figure  of  speech, 
lightly  used  to  give  us  some  indefinite  notion  simply  of 
some  state  of  great  honour  and  happiness.  It  is  by  far 
the  most  common  Scriptural  representation  of  the  final 
portion  of  the  righteous,  and  no  doubt  it  best  expresses 
the  reality  of  the  case.     No  shadowy 

'likeness  of  a  kingly  crown" 

is  the  '  crown  of  glory  that  fadeth  not  away.'  ^  Nor  is  it 
any  barren  sceptre,  that  God  shall  put  into  His  children's 
hands.     Much  rather  is  this  kingdom  the  peerless  anti- 

'  Heb.  12 :  28.         '  Milton,  Par.  Lost,  ii.  613.        =>  1  Pet.  5  :  4. 


LECTURES    ON  [LECT.  IV. 

type,  '  prepared'  in  God's  eternal  counsels  '  from  the 
foundation  of  the  world' ^— of  which  Adam's  original 
supremacy  in  Eden  was  but  a  type,  and  all  these 
present  transitory  governments  of  the  earth  are  but  the 
precursors — and  in  which  alone  shall  be  combined  at 
last,  in  perfect  measure,  every  element  of  righteous  and 
blessed  rule.  For  then  shall  be  fulfilled  '  the  last  words 
of  David.  .  .  .  He  that  ruleth  over  men  must  be  just, 
ruling  in  the  fear  of  God.  And  he  shall  be  as  the  light 
of  the  morning,  when  the  sun  riseth,  even  a  morning 
without  clouds  ;  as  the  tender  grass  springing  out  of  the 
earth  by  clear  shining  after  rain.'^  And  then  too  shall 
be  the  realization  of  Isaiah's  vision  :  '  Behold,  a  King 
shall  reign  in  righteousness,  and  princes  shall  rule  in 
judgment.'^ 

If  now,  brethren,  you  were  to  inquire  how  far  the 
sway  of  this  kingdom  shall  extend,  I  should  just  again 
bid  you  remember  that  it  is  '  the  kingdom  of  God^ — '  of 
our  Lord  and  of  His  Christ.'*  From  these  very  designa- 
tions might  we  not  safely  infer  that  it  shall  reach  as  far 
as  does  the  creation  ?  And  this  conclusion,  as  applied 
even  to  the  part  in  it  assigned  to  the  Church,  all  Scrip- 
ture would  seem  to  confirm.  '  The  kingdom  and  do- 
minion, and  the  greatness  of  the  kingdom  under  the 
whole  heaven,  shall  be  given  to  the  people  of  the  saints 
of  the  Most  High,  whose  kingdom  is  an  everlasting 
kingdom,  and  all  dominions  shall  serve  and  obey  Him.'  ^ 

'  Matt.  25  :  34.  '2  Sam.  23  :  1,  3,  4.  ^  Is.  32  :  1 . 

*  Rev.  11:15.  'Dan.  7:27. 


CH.  1:5-10.]  SECOND     THESSALONIANS.  469 

'  For  unto  the  angels  hath  He  not  put  in  subjection  the 
world  to  come,  whereof  we  speak.' ^  'Do  ye  not  know 
that  the  saints  shall  judge  the  world  ?  .  .  .  Know  ye 
not  that  we  shall  judge  angels  ?'^  'All  things  are  yours  ; 
.  .  .  and  ye  are  Christ's  ;  and  Christ  is  God's.' ^ 

This,  then,  is  the  first  aspect  in  which  our  text  leads 
us  to  contemplate  '  the  grace  that  is  to  be  brought  unto 
us  at  the  revelation  of  Jesus  Christ.'*  '  Then  shall  the 
King  say  unto  them  on  His  right  hand,  Come,  ye  blessed 
of  my  Father,  inherit  the  kingdom,'  ^ 

(2.)    Another  aspect  is   presented  to  us  in  the  Tth 
verse,  and  one  not  less  precious  to  the  now  burdened, 
and  fainting  children  of  God  :—'resf—'  rest  with  iisJ 

The  word  ^  properly  means  relaxation — slackening — or, 
as  we  sometimes  say,  a  letting  up.  It  glances  back  to- 
ward '  the  former  things/  which  shall  then  '  pass  away'^ 
for  ever — to  the  present  straitened  and  depressed  con- 
dition of  the  Church  ; — and  it  announces  her  coming 
enlargement,  '  times  of  refreshing  from  the  presence,'  or 
face,  'of  the  Lord.'^  Here,  like  the  Apostle  himself, 
she  is  sometimes  '  pressed  out  of  measure,  above 
strength.'  ^  But  then  every  weight  shall  be  taken  from 
ofi*  her  breast,  and  she  shall  breathe  deep  and  free  again 
in  the  air  of  immortality.  Now  she  '  bears  the  burden 
and  heat  of  the  day,'^°  while  doing  the  Lord's  work  'in 

'  Heb.  2:5.  M  Cor.  6  : 2,  3.  M  Cor.  3:21,  23. 

*  1  Pet.  1:13.  '  Matt.  25  :  34.  °  dveaiv. 

'  Rev.  21:4.  '  Acts  3 :  19  (dva^v^eug  and  Trpoou)-:TOv). 

'2  Cor.  1:8.  '"  Matt.  20  :  12. 


470  LECTURES    ON  [LECT.  IV. 

the  high  places  of  the  field.' ^  Then  she  shall  'sit  down 
under  His  shadow  with  great  dehght.'  ^  That  will  be 
the  eternal  'sabbatisra  of  the  people  of  God.'^  In  a 
far  higher  sense  even  than  is  now  true  of  the  dead  in 
Christ,  they  shall  '  rest  from  their  labours  ;  and  their 
works  do  follow  them."^  They  shall  rest  from  the  so- 
licitations of  evil  in  their  own  hearts,  and  from  the  agi- 
tations of  remorse — from  the  world's  temptations,  and 
from  Satan's  assaults  and  snares — from  the  rage,  and 
violence,  and  scorn  of  the  ungodly,  and  from  their  own 
mutual  misconceptions,  and  jealousies,  and  suspicions — 
from  all  sickness,  and  sorrow,  and  care,  and  fear — from 
all  doubt  and  perplexity  as  to  the  path  of  duty — as 
well  as  from  that  weakness  and  weariness  of  the  flesh, 
that  now  so  often  overcomes  the  willingness  of  the  spirit. 
For,  as  we  have  already  seen,  this  rest  of  Grod's  'royal 
priesthood'^  will  be  no  sluggish  inactivity.  It  is  rather 
a  state  of  absolute  freedom  from  every  influence  and 
impediment,  that  might  arrest  or  impair  their  energy  in 
the  Divine  service.  It  will  consist  in  the  glorifying  and 
enjoying  of  God,  and  that  without  pause  or  interrup- 
tion for  ever.  With  their  perfected  spirits,  purged  from 
all  their  present  dross,  and  united  to  the  incorruptible, 
glorious,  powerful,  spiritual  bodies  of  the  resurrection, 
they  shall  find  in  that  service  itself  their  dearest  rest. 
They  shall  rest  as  do  the  stars  in  their  free,  bright 
courses  ;  or  as  Gabriel,  flying  forth,  '  a  flame  of  fire,'  in 

'  Judg.  5  :  18.  "•  Cant.  2  :  3. 

'  Heb.  4 :  9  {aa(3paTtofi6g).         *  Rev.  14  :  13.  '  1  Pet.  2 :  9. 


CH.  1:5-10.]  SECOND     THESSALONIANS.  471 

the  execution  of  the  Divine  word,  and  returning  only 
to  resume  his  station  '  in  the  presence  of  God.'  ^  Nay, 
Scripture  goes  far  be3^ond  this.  They  shall  rest  as  '  God 
did  rest  the  seventh  day  from  all  His  works ';  or  as  the 
God-Man  rested,  when  '  lie  also  ceased  from  His  own 
works'  of  humiliation  and  sacrifice,  and  took  His  seat 
on  the  Father's  throne.  ^  As  in  His  case,  so  in  theirs, 
the  memory  of  former  storms,  and  toils,  and  conflicts — 
of  the  cross,  with  all  its  bitterness  and  shame — will  sur- 
vive only  to  deepen  their  sense  of  that  'great  calm,'^ 
and  to  endear  forevermore  '  the  rest,  wherewith'  God 
'  causeth  the  weary  to  rest.'"* 

Nor  yet  is  it,  brethren,  without  a  fine  significance,  that 
the  writer  mentions  it  as  an  attribute  even  of  such  a 
rest,  that  it  should  be  enjoyed  by  the  Thessalonians  in 
common  with  the  Apostle  himself,  and  other  apostolic 
preachers^  -.—'rest,^  says  Paul,  'with  iisj 

From  the  beginning  the  Church  has  stood  in  the  fel- 
lowship of  Apostles,  ^  and  so  it  will  stand  for  ever  ; — 
at  present  in  the  fellowship  of  their  faith  and  patience, 
and  hereafter  of  their  exceeding  great  reward.  '  Ye 
suffer  with  us,'  Paul  seems  to  say,  'and  we  with 
you.     Well,  we  shall  rest  together.     The  hope  of  this, 

'  Heb.  1:7;  Luke  1:19.         =  Ileb.  4  : 4,  10 ;  Kev.  3:21. 

'  Matt.  8  :  26.  *  Is.  28  :  12. 

"  This  is  better  than  to  understand  the  'us'  of  Christians  generally 

(so  Turretine  and  De  Wette).    The  reference  of  it  to  Jewish  Christians 

(Bengel,  Macknight)  is  still  further  from  the  mark. 

'  Acts  2  :  42  ;   1  John  1 :  3- 


472  LECTURES     ON  [LECT.  IV. 

whicli  we  liave  taught  you  to  cherish,  is  all  that  we 
have  for  ourselves.  And  it  is  sufficient  for  us  all.'  Or 
take  Calvin's  comment  here  :  '  By  putting  himself  in  the 
same  position  and  in  the  same  class  with  them,  he  shows 
them  that  he  is  not  speculating  about  matters  of  which 
he  is  ignorant.  Now,  we  know  how  much  greater  defer- 
ence is  due  to  those,  who  are  not  merely  through  long 
practice  versed  in  what  they  teach,  but  who  also  require 
nothing  from  others  but  what  they  are  ready  to  do 
themselves.  Paul,  therefore,  does  not  stand  in  the 
shade,  and  instruct  the  Thessalonians  how  they  are  to 
fight  in  the  sun  ;  but,  himself  strenuously  fighting,  he 
exhorts  them  to  the  same  warfare.'-^ 

(3.)  And  now,  brethren,  after  all  the  great  things 
that  have  been  said  respecting  the  future  lot  of  the 
righteous — of  their  kingly  majesty  and  undisturbed, 
eternal  repose — methinks,  the  greatest  of  all  yet  re- 
mains. You  find  it  in  the  10th  verse.  There  we  read 
that  the  very  purpose  of  the  Lord's  second  coming,  as 
it  regards  His  own  people,  is,  that  He  Himself  may  '  he 
glorified  in  His  saints,  and  admired  in  all  them  that  be- 
lieved.^    Our  translators  did  well  not  to  change  this,  as 

^  '  Ostendit  enim  se  non  philosophari  de  rebus  ignotis,  dum  in  eadem 
causa  et  in  eodeni  ordine  se  cum  illis  locat.  Scimus  autem  quanto 
plus  authuritatis  niereantur  qui  et  longo  usu  exercitati  sunt  in  lis  qute 
decent,  nee  quicquam  postulant  ab  aliis  nisi  quod  parati  sunt  ipsi 
pro3stare,  Non  ergo  in  umbra  prascipit  Paulus  qualiter  sub  sole 
pugnare  debeant  Thessalonicenses  :  sed  strenue  pugnans,  ad  eandem 
ipsos  militiam  hortatur.' 


CH.1:5-10.]         SECOND     T  H  E  S  S  AL  0  NI  AN  S  .  473 

many  have  done,  into  'hy  His  saints,'^  or  '  icilh  His 
saints,'"  or  'among  His  saints,'^  and  so  in  the  other 
clause.  It  is  far  better  as  we  have  it :  '  in  His  saints 
.  .  .  in  all  them  that  believed.'  ^ 

For  what  are  we  to  understand  by  this  ?  What,  but 
that,  as  'the  woman  is  the  glory  of  the  man,'  so  shall 
the  Church,  the  Lamb's  Wife,  be  '  the  glory  of  Christ.' ' 
He  is  willing  to  be  judged  by  what  He  has  done,  and 
will  yet  do,  for  her.  In  that  truly  Divine  address  of 
His  to  the  Father,  which  has  been  graciously  preserved 
for  us  in  John's  Gospel,  this  is  the  thought  which  we 
perceive  again  and  again  swelling  His  heart,  as  the  very 
'joy  that  was  set  before  Him,'  and  for  the  sake  of  which 
He  was  then  about  to  '  endure  the  cross' : — '  All  mine 
are  thine,  and  thine  are  mine  ;  and  J  am  glorified  in 
them.  .  .  .  The  glory  which  Thou  gavest  me  I  have 
given  them."^ 

What  He  saw  from  afar  in  the  full  assurance  of  fiiith 
and  hope,  the  same  shall  be  made  manifest  to  the  uni- 
verse when  He  comes  again.  Into  the  Church,  and 
around  her.  He  will  pour  His  own  glory  ;  so  that  all 
eyes,  when  they  look  upon  her,  shall  in  her,  as  in  a 
bright  and  stainless  mirror,  see  and  adore  her  Lord.  In 
the  language  of  inspiration,  '  the  beauty  of  the  Lord  our 
God  shall  be  upon'  her,   '  and  His  glory  shall  be  seen 

'  Chrysostom,  CEcumenius,  Theophylact,  Kuinoel,  Macknight,  Meyer, 
Flatt,  Schott,  and  others. 

"  Luther.  ^  Michael  is,  and  others.  *  sv  .  .  .  tv. 

'  1  Cor.  11:1;  2  Cor.  8  :  23;  Rev.  21  :  9. 

'Ileb.  12:2;  John  17:10,  22. 


474  LECTURES    ON  [LECT.  IV. 

upon'  her.  ^  Not  only  is  it  said  to  her  :  '  The  Lord  shall 
be  unto  thee  an  everlasting  light,  and  thy  God  thy 
glory,' ^  but  this  hkewise  :  '  Thou  shalt  also  be  a  crown 
of  glory  in  the  hand  of  the  Lord,  and  a  royal  diadem  in 
the  hand  of  thy  God.' " 

The  whole  passage  closes  with  the  solemn  note  of 
time,  '  in  that  day.'  It  were  very  unprofitable  to  trouble 
you  with  an  account  of  the  various  ways  in  which  this 
clause  has  been  handled  by  commentators.  Calvin 
thinks  it  was  added  for  the  sake  of  '  restraining  the  de- 
sires of  the  faithful  from  making  undue  haste  j''^  as  if  it 
had  been  said  :  'then,  not  sooner. ''  Connected,  however, 
as  it  appears  to  be,  with  the  whole  result  of  the  Lord's 
advent,  so  far  as  that  is  expressed  in  the  10th  verse,  ^  its 
main  force  probably  is  to  represent  the  issue  of  the 
Divine  judgment,  there  described,  in  the  glorification  of 
the  Church,  as  consummated  at  one  and  the  same  time 
with  the  eternal  overthrow  of  her  enemies,  when  that 

' day 

'Appears  of  respiration®  to  the  just, 
'And  vengeance  to  the  wicked.' 

1  Ps.  90  :  17  ;  Is.  CO  :  2.  ^  Is.  60  :  19. 

'  Is.  62 :  3.  Compare  Is.  43  :  7;  46  :  13  ;  Jer.  13  :  11 ;  33  :  9  ;  Rom. 
8:18;  2  Cor.  3:18;  2Thess.  2:14;  1  John  3:2;  Rev.  21  :  11,  23. 

■*  *  ut  fidelium  vota  cohibeat,  ne  ultra  niodum  festinent.' 

*  Not  with  the  words,  He  shall  come  (Bengel,  Newcome,  Bloom- 
field,  Conybeare,  and  others),  nor  with  'to  he  glorified''  exclusively 
(Martin's  French  version),  nor  yet  exclusively  with  '■to  he  admired' 
(Burton,  Schott  Penn,  Liinemann,  Alford  ; — Ltinemann  suggesting 
that  the  addition  is  intended  merely  to  balance,  in  the  second  half  of 
the  verse,  the  '•wJien  He  shall  come!  of  the  first). 

*  So  Milton  {Par.  Lost,  xii.  539-541)  seems  to  translate  dvdipv^ig 
of  Acts  3:19. 


CH.  1:5-10.]  SECOND     THESSALONIANS.  475 

And  how  vivid  is  the  contrast  that  is  thus  brought 
out  between  the  relations  of  the  friends,  and  of  the  foes, 
of  Christ,  to  the  glory  that  shall  then  be  revealed ! 
'That  daif — that  revelation — shall  suffice  for  the  clear 
and  final  determination  of  both  parties.  The  same 
glor}"  that  repels,  scatters,  destroys  the  one,  is  to  the 
other  the  very  centre  of  a  blessed  attraction — the  bond 
of  an  indissoluble  union — a  congenial  element  of  joy 
and  praise,  that  shall  pervade  the  whole  being  of  the  re- 
deemed, filhng  it  to  overflowing. 

In  conclusion,  dear  hearers,  I  call  upon  you  to 
'glorify  God,'  whose  declared  purpose  it  is  to  'give 
such  power  unto  men'^ — who  hath  already  given  it  to 
the  Church  in  the  person  of  her  Representative  and 
Forerunner  within  the  veil.  Of  this  '  far  more  exceed- 
ing and  eternal  weight  of  glory'  I  have,  it  is  true, 
spoken  to  you  as  a  child,  according  to  a  child's  under- 
standing and  thought.  '  For  now  we  see  through  a 
glass,  darkly.  .  .  .  We  know  in  part,  and  we  prophesy 
in  part.'  ^  But  as  to  any  full  and  adequate  perception 
or  apprehension  of  what  is  so 

'dark  with  excessive  bright,'^ 

'  it  doth  not  yet  appear  what  we  shall  be  :  but  we  know 
that,  when  He  shall  appear,  we  shall  be  like  Him ;  for 
we  shall  see  Him  as  He  is.'* 

'  Matt.  9:8.  -  1  Cor.   13  :  0,  11,  12;  2  Cor.  4  :  17. 

'Milton.  "  1  John  3:2. 


476  LECTURES     ON  [LECT.  IV- 

Meanwhile,  believer,  strive  daily  to  live  in  the  habitual 
remembrance  of  your  glorious  destiny,  and  of  Him  to 
whose  wondrous  love  you  owe  it  all.  Then  will  you 
hate  sin  more  and  more,  and  '  purify  yourself  even  as 
He  is  pure.'^  Nor  will  you  grudge  whatever  time  and 
effort  and  money  may  be  required  of  you  for  the  fur- 
therance of  the  great  interests  for  which  He  died. 

And  let  me  ask  all  that  hear  me.  Is  not  '  the  in- 
heritance of  the  saints  in  light'  something  worthy  of 
your  ambition  ?  Oh  that  '  in  that  day'  we  may  all  be 
'  accounted  worthy'  of  it !  And,  since  '  the  judgment  of 
God  is  according  to  truth,'  that  will  only  be  as  it  shall 
then  be  found  that  we  have  been  '  made  meet'  for  it.  "^ 
In  what  that  meetness  consists  has  again  become  ap- 
parent in  the  early  part  of  this  address.  In  now 
pointing  you,  therefore,  to  the  crown  of  life,  I  can  but 
repeat  the  summons  with  which  I  closed  the  last  dis- 
course, when  '  warning  you  to  flee  from  the  wrath  to 
come.'  ^  Repent !  Believe  !  Take  up  your  cross,  and 
follow  Christ  in  the  spirit  of  an  unreserved  consecration  ! 
This  do  in  the  strength  of  the  Divine  grace,  offered  to 
you  in  the  gospel  for  this  very  end  ;  and  yours  will  no 
longer  be  '  a  certain  fearful  looking  for  of  judgment.''* 
Rather  will  it  be  one  of  the  most  blessed  exercises  of 
your  faith,  to  be  daily  '  looking  for  and  hastening  the 
coming  of  the  day  of  God,'^  when  He  'will  render  to 
every  man  according  to  his  deeds :    to  them  who  by 

'  1  John  3:3.  =  Rom.  2:2;  Col.  1  :  12. 

'  Matt.  3:7.  "  Heb.  10 :  21.  '2  Pet.  3 :  12. 


CH.  1:5-10.]  SECOND     T  H  E  SS  ALO  N  I  A  N  S  .  477 

patient  continuance  in  well  doing  seek  for  glory  and 
honour  and  immortality,  eternal  life  :  but  unto  them 
that  are  contentious,  and  do  not  obey  the  truth,  but 
obey  unrighteousness,  indignation  and  wrath,  tribula- 
tion and  anguish,  upon  every  soul  of  man  that  doeth 
evil ;  of  the  Jew  first,  and  also  of  the  Gentile  ;  but 
glory,  honour,  and  peace,  to  every  man  that  worketh 
good  ;  to  the  Jew  first,  and  also  to  the  Gentile  :  for 
there  is  no  respect  of  persons  with  God.'^ 

•  Rom.  2:5-11. 


LECTURE    Y. 

11.  Thess.  1 :  11,  12, — 'Wherefore  also  we  pray  always  for  you, 
that  our  God  would  count  you  worthy  of  this  callmg,  and  fulfil 
all  the  good  pleasure  oi^  His  goodness,  and  the  work  of  faith  with 
power :  that  the  name  of  our  Lord  Jesus  Christ  may  be  glorified 
in  you,  and  ye  in  Him,  according  to  the  grace  of  our  God  and 
the  Lord  Jesus  Christ.' 

The  Apostle  had  just  spoken  of  the  Lord  coming  at 
last  '  to  be  glorified  in  His  saints,  and  admired  in  all 
them  that  believed.'  He  now  intimates  that  the  very 
burden  and  aim  of  his  own  constant  pra3^ers  for  the 
Thessalonians  was,  that  the  bright  anticipation  might 
be  realized  in  them.  As  that  v/as  to  be  the  result  of 
the  advent  in  believers  generally,  so  ^  also,^  and  with  a 
view  to  the  same  consummation,  Paul's  continual  re- 
quest at  the  throne  was,  that  the  necessary  preparatory 
work  might  be  completed  in  the  members  of  this  par- 
ticular church.^ 

The  Greek  phrase,^  that  is  here  erroneously  trans- 
lated ^  ivherefore,^  is  in  Col.  1  :  29  '  whereunto'' ;  and  this 

^  There  is  no  need,  therefore,  of  Alford's  arbitrary  emphasis :  '  we 
pray  also  (as  well  as  wish).' 

'  £i?  0.     Compare  Rom.  14  :  9  ;  2  Cor.  2:9;  &c. 


en.  1:11,12.]         SECOND     T  HESS  ALONI  AN  S  .  479 

meaning  is  equally  suitable  in  the  present  instance. 
^W hereunto/  or,  '  to  ivhich  end  also^ — to  wit,  the  glory  of 
the  Lord,  as  finally  revealed  in  and  through  the  Church 
— '  ive  pray  always  for  youJ 

To  this  it  has  been  objected,^  that  the  Apostle  re- 
garded the  future  glorification  of  Christ  in  believers  as 
a  fixed  fact,  not  at  all  dependent  on  his  prayers  ;  of 
which,  therefore,  the  only  object  could  be,  that  the 
Thessalonians  also  might  then  be  found  to  be  of  the 
number  of  those  in  whom  that  glorification  shall  be  ac- 
complished. It  is  obvious,  however,  that,  if  the  prin- 
ciple of  the  objection  be  a  sound  one,  it  may  be  urged 
no  less  against  this  view  of  the  matter.  All  through 
the  Epistles  it  is  taken  for  granted,  that  the  Thessa- 
lonians were  to  be  of  the  number  referred  to,  and  in 
the  very  last  sentence  their  faith  in  the  gospel  is  his- 
torically asserted,  and  yet  Paul  'prayed  ahvays^  for 
them  ;  just  as  the  coming  of  the  kingdom  of  God  itself 
is  a  fixed  fact,  though  Christ  taught  His  disciples  to 
pray  for  it  daily.  But  the  objection  is  not  sound. 
Certainly  it  is  no  part  of  Bible  philosoph}^  that  the 
gracious  and  unalterable  purpose  of  God  vacates  the 
prayers  and  efforts  of  faith.  Only  by  means  of  these 
can  we  aspire  to  be  co-workers  with  God  toward  the 
predestined  result. 

Let  us,  then,  pass  to  the  consideration  of  the  terms 
of  the  prayer. 

'  By  Lunemann ;  whose  rendering  is,  in  Beziehxing  woranf^  in 
reference  to  which. 


480  LECTURES    ON  [LECT.  V. 

'  That  our  God  may  count  you  worthy  of  this  calling ' 
— or  simply,  the  calling;^  the  calling,  namely,  to  that 
glory  of  which  I  have  been  speaking.  Now,  here 
again  it  may  be  asked  :  Why  should  Paul  be  so  earnest 
in  prayer  that  the  Thessalonians  might  be  counted 
worthy  of  the  calling,  when  they  had  already  been 
called  ?  And  how  can  any  sinful  man  be  worthy  of  the 
heavenly  calling  ?  These  are  thought  to  be  difficulties, 
and  one  or  the  other,  or  both  of  them,  expositors  in 
general  avoid  only  by  means  of  somewhat  forced  inter- 
pretations. 

Thus,  very  many,^  instead  of  ^  count  you  worthy,^ 
would  say  make  you  worthy.  But  the  Greek  ^  does  not 
allow  this.  Many  others*  would  understand  by  ^  the 
calling''  that  to  which  the  believer  is  called — the  future 
blessedness  ;  and  this  also  is  not  a  little  arbitrary.  In 
the  New  Testament  the  word  is  employed  to  express 
the  act  of  God  in  calling  men  into  the  fellowship  of  the 
gospel,  or  else  the  state  of  present  privilege  and  hope, 

'  Tr\q  K?.7]ae(,}(;.  Compare  3  John  7,  i-rrsp  rov  dvojiaTog,  in  heludf 
of  the  name.  It  is  with  very  questionable  propriety  that  Peiie  and 
Alford  allow  the  article  in  the  present  case  the  force  of  a  possessive 
pronoun  :  '  your  calling.^ 

'  Syriac,  Luther,  Grotius,  Hammond,  Whitby,  Turrctine,  Olshausen, 
&;c. 

*  Beza,  Piscator,  Benson,  Meyer,  Pelt,  Schott,  De  Wette,  Bloom- 
field,  Ltinemann,  Peile,  &c.  There  is  nothing  to  support  this  view  in 
such  texts  as  Eom.  11  :  29  ;  Eph.  1  :  18  ;  4  : 1,  4;  Phil.  3  :  14  ;  Heb. 
3:1,  which  have  sometimes  been  appealed  to.  Liinemann's  reference 
to  Col.  1:5  for  an  analogous  use  of  iXirig  {hoj^e)  is  better,  but  not 
satisfactory. 


OH.  1:11,12.]  SECOND    T  HE  S  S  A  L  0  N  I  ANS  .  481 

into  which   they  are   thus  introduced  ;   and  in  cither 
case  it  is  fully  represented  by  our  own  word,  calling. 

You  will  observe  that  the  whole  difficulty,  in  the  way 
of  retaining  the  proper  and  ordinary  meaning  of  both 
the  verb  and  the  noun,  comes  of  the  idea,  that  the  Di- 
vine act,  whatever  it  be,  denoted  by  the  former,  is  j)re- 
liminary  to  what  is  denoted  by  the  latter,  whatever 
that  be.  In  other  words,  it  is  supposed  that  the  count- 
ing or  making  worthy  necessarily  precedes  the  calling. 
But  this  is  a  mere  assumption,  not  required  by  phil- 
ology, or  by  the  truth  of  doctrine.  The  preceding  con- 
text, moreover,  on  which  the  present  verse  expressly 
depends,  would  seem  naturally  to  direct  the  mind  for- 
ward to  that  decisive  judgment,  which  God 

'  Pronounces  lastly  on  each  deed  '  ^ — 

that  'Well  done,  good  and  faithful  servant,'^  which 
shall  proclaim  alike  the  efficiency  of  the  former  call, 
and  the  patient,  fruitful  fidelity  of  those,  who  then 
'  walked  worthy  of  their  vocation,'  and  so  'made  their 
calling  and  election  sure.'^  Those,  who  were  first  bid- 
den to  the  marriage  of  the  king's  son,  proved  to  be 
'not  worthy,'^  in  that  they  rejected  the  invitation,, 
which  was  theii'  only,  but  sufficient,  warrant  to  come  at 
all.  And  so  of  the  'many,' who  'are  called'  in  the 
dispensation  of  the  gospel,  '  few  are  chosen.'  The  rest, 
by  their  impenitence  and    disregard  of  mercy's  free 

'  Milton,  Lycidas,  83.      "  .Matt.  25 :  23.      '  Eph.  4  : 1 ;  2  Pet.  .1 .:  .10. 

*  Matt.  22  :  8. 

31 


482  LECTURES    ON  [LECT.  V. 

offer,  'judge  themselves  unworthy  of  everlasting  hfe,'^ 
and  of  the  gracious  call  to  it.  By  the  one  fact  of  their 
unbelief  they  stand,  so  to  speak,  self-condemned— self- 
excluded  from  the  kingdom  of  God  ;  and  the  proclama- 
tion and  confirmation  of  this  by  the  Divine  voice  at  last 
is  just  that  which  constitutes  their  final  doom.  When 
therefore  the  Apostle,  on  the  other  hand,  prayed  that 
on  that  day  his  brethren  might  be  '  counted  worthy  of 
the  calling,"  this  was  simply  equivalent  to  a  prayer, 
that  their  whole  life  might  be  such — so  conformed  to 
the  spirit  and  intent  of  their  calling — as,  in  the  eyes 
even  of  their  Judge,  would  approve  the  reality  of  their 
faith  and  the  sincerity  of  their  Christian  profession.^ 
For,  while  it  is  true  that  we  are  'justified  freely  by 
God's  grace  through  the  redemption  that  is  in  Christ 
Jesus, '^  it  is  also  true,  and  it  is  well  for  us  to  be  remind- 
ed of  it,  that  the  final  judgment  at  Christ's  coming  is  on 
character,  as  the  fruit  and  evidence  of  faith.  It  is  only 
he  who  is  then  found  hoi}',  that  shall  be  "holy  still.''* 

All,  however,  whom  God  shall  thus  count  worthy, 
He  Himself  first  makes  worthy.  And  accordingly  we 
find  that  the  Apostle's  continual  intercession  embraced 
also  the  process,  by  which  alone  this  object  of  the 
Apostle's  heart  could  be  secured.  'And  fulfil,^  he  adds, 
*  all  the  good  pleasure  of  His  goodness,  and  the  work  of 
faith  with  power. ^ 

The  general  meaning  of  this  is  apparent.     It  is  evi- 

■'  Acts  13  :  46.         '  See  p.  435.         =  R>m.  3  :  24.         ■•  Rev.  22  :  11. 


CH.1:11,12.]         SECOND    T  HESS  A  L  ONI  A  NS  .  483 

dently  a  prayer  for  the  perfecting  in  holiness  of  the 
saints  at  Thessalonica — just  such  a  prayer,  therefore, 
as  we  have  already  had  occasion  to  consider  more  than 
once  in  the  First  Epistle  (3  :  12,  13  ;  5  :  23),  and 
always,  you  may  remember,  as  here,  in  immediate  con- 
nection with  the  hope  of  the  Lord's  second  advent ; — 
so  constant  and  pervading,  to  the  apostolic  conscious- 
ness, was  the  influence  of  that  hope  on  the  present  life 
of  the  Church. 

And  then  the  words,  '  all  the  good  pleaswe  of  His 
goodness,^  seem  with  equal  plainness  to  represent  the 
consummation  prayed  for  as  no  less  the  direct  object 
and  result  of  the  sovereign,  gracious  will  of  God  ;  as 
when  in  the  First  Epistle  (4  :  3)  it  is  expressly  affirmed  : 
'  This  is  the  will  of  God,  even  your  sanctification.'  The 
idea,  therefore,  is  a  perfectly  scriptural  one  ;  but  in  the 
present  instance,  perhaps,  it  is  implied  in  the  fact,  that 
that  consummation  was  the  subject  of  the  Apostle's 
unwearied  supplication  at  the  throne,  rather  than  in 
the  particular  phrase  in  question. 

You  will  observe  that  what  is  called  in  one  clause,  '  all 
the  good  pleasure  of  His  goodness,^  is  probably  the  same 
thing  as  what  is  spoken  of  in  the  next  clause  as  '  the 
work  of  faith;''  and  that  is  the  work  of  the  Thessa- 
lonians  themselves.  Again,  the  word  rendered  good- 
ness, though  it  repeatedly  occurs  in  the  New  Testament, 
is  never  elsewhere  used  of  God,  but  always  of  man.^ 
And  here,  too,  you  perceive  that  the  pronoun  'His '  has 

'dyadojovvT).     Rom.  15:14;  Gal.  5  :  22 ;  Eph.  5 : 9. 


484  LECTURES    ON  [LECT.  V. 

nothing  answering  to  it  in  the  original,  but  is  supplied 
by  our  Translators,  to  bring  out  what  they  conceived 
to  be  the  sense. 

For  these  and  other  ^  reasons  it  is  now  common  to 
understand  the  whole  phrase  as  equivalent  to,  every  de- 
sire or  purpose,^  on  your  part,  of  goodness,  that  is,  of 
moral  and  spiritual  excellence.^  And  so  the  expression, 
'  work  of  faith, ^  which  Olshausen  explains  as  denoting 
the  faith  which  God  works,  rather  means,  as  in  1  Thess. 
1:3,  the  activity,  or  the  fruit,  of  faith  itself  in  the 
heart  and  life  of  the  Christian. 

What  Paul,  then,  prayed  for  on  behalf  of  his  breth- 
ren was,  that  every  good  tendency  of  theirs,  and  every  * 
operation  of  faith,  God  would  fulfill  The  gracious 
process  had  been  begun  by  Him  ;  and  now  He  alone 
could  complete  it.  The  same  hand,  which  lays  the 
foundation,  carries  up  the  building  to  its  topmost  pin- 
nacle. Not,  indeed,  without  the  willing  cooperation  of 
the  soul  itself.  Quickened  from  the  death  of  sin — made 
'  alive  unto  God  through  Jesus  Christ  our  Lord  '  ^ — it 

'  As  that  the  interpretation  of  our  common  version  would  have  re- 
quired Tvyv  tv^OKiav. 

"  evSoKia — moUal  satisfaction,  coinplacency ;  inclination,  bent. 
In  Ivoni.  10  :  1  it  is  rendered  desire. 

"  So  the  Syriac,  Schott,  Fritzsche,  De  Wette,  Liinemann,  Cony- 
beare,  Alford,  &c.  The  compromise  which  some  have  attempted  :  all 
goodness  that  is  xoell-pleasinci  to  God  (Theophylact,  Grotius,  Ham- 
mond, Meyer,  01sha\isen,  Barnes,  Peile,  &c.J,  would  have  been  allow- 
able, had  the  Greek  been  rraaav  dyadcjavvrjv  evdontag. 

*  There  is  no  reason  why  the  force  of  naoav  (all)  may  not  be  ex- 
tended to  tpyov  (loork). 

'Rom.  6:11. 


CH.  1:11,12.]   SECOND  THES  S  ALONI ANS .         485 

aspires  habitually,  from  the  day  of  its  regeneration, 
after  a  Divine  perfection.  It  '  consents  unto  the  law 
that  it  is  good.'  It  '  delights  in  the  law  of  God  after  the 
inward  man.'  ^  Its  great  aim  is  to  bring  every  thought 
and  intent  of  the  heart,  and  all  the  issues  of  life,  into  a 
blessed  and  eternal  conformity  thereto.  But  as  these 
*  holy  desires '  and  *  good  counsels  ...  do  proceed " 
from  God,  so  it  is  only  by  His  favour  that  they  are 
maintained  in  the  believer,  and  prospered  into  '  all  just 
works.'  Faith,  it  is  true,  brings  a  man  into  immediate 
contact  with  the  sources  of  spiritual  life  and  strength. 
But  faith  '  is  the  gift  of  God  ; '  ^  and  that  the  faith  of  the 
most  confident  disciple  does  not  fail  is  one  of  the  stand- 
ing miracles  of  Divine  grace,  wrought  in  answer  to 
mediatorial  intercession.  No  one  knew  better  than 
Paul,  how  insufficient  '  we  are  of  ourselves  to  think  any 
thing  as  of  ourselves' — how  unable  even  to  retain  or 
use  what  God's  mercy  has  bestowed — and  how  far  short 
we  daily  come  of  that  ideal,  toward  which  the  renewed 
nature  still  struggles.  '  Our  sufficiency,'  said  he,  '  is  of 
God.'  Oftentimes  humbled  and  overwhelmed  himself 
by  the  ever  present  energy  of  evil  in  his  own  heart — 
despairing  then  of  his  own  most  earnest  purposes,  and 
of  all  inferior  aid — he  could  at  last  but  '  lift  his  eyes 
unto  the  hills,  from  whence  cometh  our  help,'  and 
'  thank  God  through  Jesus  Christ  our  Lord.'  ^ 

There  can  be  no  doubt,  brethren,  that,  just  in  pro- 

'  Rom.  7:16,  22.  'Eph.  2:8. 

'  2  Cor.  3:5;  Ps.  121  : 1 ;  Rom.  7  :  14-25. 


486  LECTURES    ON  [LECT.  V. 

portion  as  our  religious  life  resembles  the  Apostle's  in 
depth  and  vigour,  will  our  experience  in  this  respect 
be  the  same  as  his.  '  To  perfect  faith  within  a  human 
breast,'  says  another  of  God's  most  illustrious  servants, 
'  is  to  construct  a  tower  out  of  water,  which  by  its 
firmness  shall  withstand  all  hurricanes  and  the  assaults 
of  tempests,  and  rise  higher  than  the  clouds.  For 
neither  are  we  less  unstable  than  water,  and  faith  must 
ascend  high  enough  to  pierce  the  heavens.'^  If,  there- 
fore, as  the  Apostle  Peter  teaches  us,  we  *  are  kept 
through  faith  unto  salvation,'  it  is  because  faith  itself  is 
in  the  keeping  of  '  the  power  of  God '  ^ — or,  to  use 
Paul's  wonderful  words  in  another  place, ^  of  '  the  ex- 
ceeding greatness  of  His  power  to  us-ward  who  believe, 
according  to  the  working  of  His  mighty  power,  which 
He  wrought  in  Christ,  when  He  raised  Him  from  the 
dead,  and  set  Him  at  His  own  right  hand  in  the  heav- 
enly places.' 

It  was  this  same  Almighty  strength  that  the  writer 
invoked,  when  he  prayed  God  to  'fulfil  every  desire  of 
goodness,  and  ivork  of  faith,  with  imwer,^  or  in  power ^ 
He  thus  sought  to  engage  God  Himself  to  complete  the 
sanctification  of  the  believers,  not  by  some  arbitrary, 
resistless  fiat   of  omnipotence,  independently  of  their 

'  Calvin :  '  Nihilo  enim  facUius  est  fidem  in  homine  perficere, 
quam  turrim  ex  aqua  struere,  quse  soliditate  sua  procellas  omnes  et 
tempestatuin  impetus  sustineat,  et  altitudine  nubes  superet.  Neque 
enim  nos  minus  fluidi  quam  aqua;  et  fidei  altitude  coelos  penetret 
necesse  est.' 
*  1  Pet.  1:5.       '  Eph.  1  :  19,  20.       "  iv  6vva\iEi  belongs  to  the  verb. 


CH.l:  11,12.]        SECOND     T  HES  S  A  LO  N  I A  N  S  .  487 

own  desires,  and  prayers,  and  watchfulness,  and  efforts, 
but  through  these  ; — so  '  working  in  them  both  to  will 
and  to  do  of  His  good  pleasure,'  that  they  might  be 
able,  in  an  important  and  indispensable  sense,  to  '  work 
out  their  own  salvation  with  fear  and  trembling.'^ 
While  faith  itself  is  the  gift  of  God,  it  is  no  less  an  ex- 
ercise of  the  mind  and  heart  of  man.  And  because, 
like  everything  else  about  man,  it  partakes  of  his  great 
weakness,  it  needs  ever,  as  it  walks  in  the  light  of  the 
Divine  word,  to  stay  itself  on  the  Divine  hand. 

But  not  merely  does  this  expression,  in  'power ^  mark 
the  agency  by  which  the  consummation  was  to  be 
achieved  ;  it  at  the  same  time  describes  the  manner  in 
which  the  Apostle  desired  to  see  it  brought  about  — 
not  by  fits  and  starts,  nor  yet  by  slow  and  almost  im- 
perceptible degrees,  as  is  so  generally  the  case  with  us ; 
but  mightily — by  a  continuous  exertion  of  the  power  of 
God,  and  a  consequently  rapid  development  in  the 
church  of  the  entire  Christian  character.  Just  as  Paul 
speaks  of  himself  in  his  official  labours  as  '  striving  ac- 
cording to  His  working,  which,'  says  he,  '  worketh  in 
me  mightily' — or  as  our  Lord's  resurrection  from  the 
dead  '  mightily  declared  Him  to  be  the  Son  of  God  '  ^ — 
so  in  the  maturing  of  these  suffering  saints  for  their 
heavenly  rest  there  had  already  been,  and  Paul  prayed 
that  there  might  continue  to  be,  a  like  display  of  super- 

'  Phil.  2:  12,  13. 
*  Col.  1  :  29 ;  Rom.  1:4.     In  both  places  the  Greek  phrase  is  the 
same  as  here. 


488  LECTURES    ON  [LECT.  V. 

natural  power.  Then,  as  in  time  past/  and  perhaps  at 
a  still  more  conspicuous  rate  of  advance,  faith  would 
grow  exceedingly,  and  love  abound,  and  '  the  shining 
light  shine  more  and  more  unto  the  perfect  day.'^ 

To  the  splendours  of  that  meridian  we  are  again 
pointed  in  the  12th  verse.  There  the  writer  declares 
the  ultimate  object  of  his  unceasing  prayers  for  the 
Thessalonians  —  the  grand  result,  to  which  each  suc- 
cessive stage  of  present  sanctification  brought  them  ever 
nearer  : — '  that  the  name  of  our  Lord  Jesus  Christ  may  he 
glorified  in  you,  and  ye  in  Him,  according  to  the  grace  of 
our  God  and  the  Lord  Jesus  Christ;  ' — in  other  words, 
that  what  had  previously  been  mentioned  as  the  great 
design  of  Christ's  second  advent  might  be  accomplished 
in  them. 

It  is  worth  your  while,  however,  to  mark  the  slight 
variations  in  the  verse  before  us.  In  the  10th  verse  it 
was  said,  that  the  Lord  '  shall  come  to  be  glorified  in 
His  saints,  and  to  be  admired  in  all  them  that  believed.' 
Here  it  is  :  '  that  the  name  of  our  Lord  Jesus  Christ  ^  may 
he  glorified  in  you;  ' — His  very  name — that  name  which 
is  now  your  reproach— for  the  sake  of  which  you  are 
now  '  hated  of  all  nations '  * — which,  alas,  is  now  not 
seldom  dishonoured  by  the  unworthy  deportment  of 
those  who  bear  it.      But   then   even   that   illustrious 

'Seev.  3.  ^  Pro V.  4:18. 

'The  word  Xpiarov  {Christ)  is  bracketed  by  Knapp  and  Lachmann, 
and  cancelled  by  Meyer,  Tischendorf,  and  Alford. 

*  Matt.  24  :  9. 


CH.1:11,12.]        SECOND    THESSALONIANS.  489 

name,  at  which  '  every  knee  shall  bow,''  ^  will  derive 
additional  glory  from  being  the  '  name  by  the  which  ye 
are  called '  ^ — the  name  of  your  Lord.  It  will  be  glori- 
fied in  your  spotless  holiness — in  your  victory  over 
death  and  every  other  foe — in  your  exaltation  to  kingly 
thrones  in  the  '  kingdom  and  glory '  ^  of  God — in  your 
loving  loyalty,  and  self-consecration  through  endless 
ages  to  His  service  and  praise.  Among  the  '  many 
crowns'  that  belong  to  'Jesus  Christ,^  the  brightest  of 
all,  excepting  only  that  which  proclaims  Him  the  Son 
of  God,  is  the  one  wherewith  His  head  shall  be  adorned 
as  the  'Lord^  of  the  Church — ^the  'King  of  saints.'* 

'A?id  ye  in  Him,^^  here  adds  the  Apostle.  There 
shall  on  that  day  be  a  blessed  reciprocation  of  glory 
between  Christ  and  His  people.  As  His  name  shall  be 
glorified  in  them,  because  they  are  His,  so  they  shall  be 
glorified  in  Him,  because  He  is  theirs — not  only  their 
Lord  and  their  God,  but  their  Redeemer  and  their 
Kinsman.  What  a  glory  will  it  be  to  them  before  all 
creatures,  that  He  who  sits  upon  the  throne  once  shared 
their  sorrows,  and  died  for  them !  What  a  glory,  that 
He  still  wears  their  nature,  and  '  is  not  ashamed  to  call 
them  brethren' !  ^  What  a  glory,  to  be  for  ever  clothed 
with  His  righteousness !  What  a  glory,  to  '  reign  with 
Him,'  and  '  be  glorified  together!  '^ 

'  Phil.  2:10.  =  James  2:7.  »  1  Thess.  2 :  12. 

*Rev.  19:12;  15:3. 
*  Liinemann's  reference  of  ev  avrio  to  the  name  {ye  in  it)  is  no  im- 
provement on  the  common  construction. 

'  Heb.  2:11.  '2  Tim.  2  :  12  ;  Rom.  8  :  17. 


490  LECTURES.  [LBCT.  V. 

All  this,  you  are  to  observe  in  conclusion,  takes  place 
'  according  to  the  grace  of  our  God  and  the  ^  Lord  Jesus 
Christ.^  It  is  thus  that  the  Apostle,  in  the  midst  of  the 
most  glowing  descriptions  of  the  Church's  privileges 
and  hopes,  would  keep  her  ever  humbly  mindful  of  the 
source  of  all  her  blessings.  The  glory  is  '  according  to 
the  grace ' — grace  in  the  eternal  purpose  of  the  Father 
— grace  in  the  mediation  of  the  Son — grace  in  the  prep- 
aration of  the  Church  for  her  inheritance — grace  in 
the  measure  of  the  glory  itself.  For  great — unspeak- 
ably, infinitely  great — as  the  glory  is,  it  is  no  more  than 
equal  to  '  the  grace ' — the  exceeding  riches  of  the 
grace '"* — 'of  our  God  and  the  Lord  Jesus  Christ.' 
Never  will  there  come  a  day  in  the  bright,  illimitable 
future,  when  the  redeemed  will  not  be  seen  casting 
their  crowns  before  the  throne,  and  saying  :  '  Not  unto 
us,  0  Lord,  not  unto  us,  but  unto  Thy  name  give  glory, 
for  Thy  mercy,  and  for  Thy  truth's  sake.'  ^ 

'  Some  would  render  this,  orir  God  and  Lord  Jesus  Christ.  But 
the  application,  in  this  instance,  of  the  common  rule  about  nouns 
coupled  by  a  conjunction,  and  preceded  by  a  single  article,  may  fairly 
be  questioned,  on  the  grounds  stated  by  Middleton :  'The  difficulty 
arises  from  the  single  circumstance,  that  IvT^ptof  'Irjoovg  Xpiarog' 
{Lord  Jesus  Christ)  '  is  a  common  title  of  Christ,  and  is  often  used 
independently  of  all  which  precedes  it.  .  .  .  The  words  Kvpiog 
^Irjaovg  Xpiarog  are  usually  taken  together ;  and  the  acquiescence  of 
antiquity  induces  a  strong  suspicion  that  in  this  instance  such  was  the 
received  construction.' 

'Eph.  2:7.  »Ps.  115:1. 


LECTURE    YI. 

II.  Thess.  2  : 1,  2. — '  Now  we  beseech  you,  brethren,  by  the  coming 
of  our  Lord  Jesus  Christ,  and  hy  our  gathering  together  unto 
Him,  that  ye  be  not  soon  shaken  in  mind,  or  be  troubled,  neither 
by  spirit,  nor  by  word,  nor  by  letter  as  from  us,  as  that  the  day 
of  Christ  is  at  hand.' 

In  the  previous  chapter  the  Apostle  had  sought  to 
estabHsh  and  comfort  his  persecuted  brethren  by  a  de- 
tailed description  of  the  future  judgment  at  the  Lord's 
second  coming.  From  this  the  transition  is  easy  and 
natural  to  what  has  been  regarded  as  the  main  design 
of  the  Epistle— to  wit,  the  clearing  of  that  great  doc- 
trine from  a  certain  misrepresentation,  by  which,  it 
would  appear,  the  church  at  Thessalonica  had  already 
been  to  some  degree  perplexed,  and  which  could  have 
no  other  effect  than  to  change  a  topic,  that  had  hitherto 
been  her  strength  and  joy,  into  a  source  of  extreme 
disquietude  and  alarm. 

Let  us,  first  of  all,  and  as  a  necessary  preparation  for 
understanding  at  least  the  general  drift  of  the  interest- 
ing, but  difficult,  section,  on  the  consideration  of  which 
we  now  enter,  try  to  ascertain  in  what  precisely  con- 
sisted the  misrepresentation  referred  to.    We  shall  need 


492  LECTURES    ON  [LECT.  VI. 

to  use  the  greater  care  in  doing  this,  if,  as  I  believe  to 
be  the  case,  there  prevails  generally,  in  regard  to  this 
preliminary  point,  a  somewhat  serious  mistake,  and  one 
that  is  embodied  here  in  our  English  version. 

'Now  we  beseech  you,  brethren^ — or,  Biit^  we  beseech 
2J0U,  brethren; — as  if  it  were  said  :  '  You  see  what  is  to 
be  expected,  and  prayed  for,  as  your  portion  at  the 
coming  of  the  Lord.  But  respecting  that  coming 
itself,'  &c.  Or,  since  the  writer  had  been  speaking  im- 
mediately before  of  his  prayers  for  them,  he  may  have 
intended  to  set  over  against  these,  by  way  of  contrast 
and  supplement,  the  entreaty  which  he  now  addresses 
directly  to  the  church.  And  you  will  observe  that  the 
very  tone  in  which  the  address  is  made,  while  it  shows 
Paul's  sense  of  the  importance  of  what  he  was  going  to 
say,  was  at  the  same  time  well  fitted  to  arouse  the  atten- 
tion, and  conciHate  the  confidence,  of  his  brethren. 

The  explanation  of  the  next  clause  as  a  form  of  ad- 
juration— 'by'^  the  coming,''  &c. — is  illustrated  by  an 
old  commentator  thus :  '  If  any  one  thinks  that  the 
common  reading  should  be  retained  :  We  beseech  you, 
brethren,  by,  ko,.,  let  him  consider  how  those  must  have 
been  disposed  toward  the  coming  of  our  Lord  Jesus 
Christ,  and  the  gathering  together  unto  Him,  who  in 
the  Apostle's  judgment  were  to  be  besought  on  the 
ground  of  these  two  events.     For  it  is  not  at  all  cus- 

*  So  many  of  the  older  versions,  after  the  Latin  Vulgate  (^per). 


CH.2:1,2.]  SECOND    T  HESS  ALONI  AN  S.  493 

tomary  for  us,  in  our  entreaties,  to  plead  matters  which 
we  know  to  be  held  in  little  or  no  account ;  but  we  put 
forward  those  things  which,  we  doubt  not,  are  exceed- 
ingly dear  and  longed  for.  If  you  entreat  a  woman  by 
the  coming  of  her  husband,  and  her  reunion  with  him, 
you  have  done  wisely,  provided  she  love  her  husband  ; 
but  not  so,  if  she  prefer  his  absence  to  his  arrival.'^ 

It  is  proper  to  state,  however,  that  this  interpretation 
is  now  commonly  abandoned,  as  being  unwarranted  by 
New  Testament  usage,  and  as  scarcely  furnishing  a 
suitable  introduction  to  a  formal  correction  of  error  on 
the  very  topics  specified.  '  Conceniing  the  coming,'  is 
probably  all  that  is  meant, ^  unless  to  this  we  should 
have  to  add  a  suggestion  of  special  interest  in  the  sub- 
ject ;  almost  as  if  we  should  say,  ^for  the  sake  of^  the 
coming  of  our  Lord  Jesus  Christ.' 

'  Musculus :  '  Quod  si  quis  vulgatam  lectionem  retinendam,  legen- 
dumque  esse  judicat,  Rogamus  autem  vos,  fratres,  per  adventum 
Domini  nostri  Jesu  Christ),  et  nostri  aggregationem  ad  ilium  :  cogitet 
quomodo  affectos  oporteat  eos  esse  erga  adventum  Domini  nostri  Jesu 
Cliristi,  el  aggregationem  ad  ilium,  quos  Apostolus  respectu  utriusque 
rogandos  esse  censuit.  Solemus  enirn  haudquaquam  per  ea  rogare, 
qua^  nullo,  vel  certe  modico  in  pretio  esse  novimus :  sed  ea  rogantes 
prseteximus,  de  quibus  non  duhitaraus,  quin  sint  impense  chara  et  de- 
siderata. Si  roges  mulierem  per  adventum  mariti  ipsius,  et  sui  cum 
illo  conjunctionem,  consulto  hoc  feceris,  si  sit  amans  mariti  sui :  secus 
vero,  si  pluris  absentiam  illius  quam  adventum  faciat.'  And  so 
Pelagius  :  '  2^€r  adventum,  &c.  Quo  vobis  carius  nihil  esse,  sum 
certus ' :  '■by  the  coming — than  which,  I  am  sure,  there  is  nothing 
dearer  to  you.' 

'  So  vTzep  is  here  explained  by  most. 

'  Luther  :  '  der  Zulnmft  hcdhen^  It  was  to  express  some  such 
shade  of  meaning,  that  virkp  seems  to  have  been  preferred  to  ixtpl. 


494  LECTURES    ON  [LECT.  VI. 

And  here,  brethren,  at  the  outset  it  is  of  the  utmost 
moment  that  you  firmly  settle  it  in  your  own  minds, 
that  this  coming  is  none  other  than  that,  whose  glory 
shines  so  brightly  in  the  first  chapter — the  personal, 
bodily  coming  of  Immanuel  from  the  right  hand  of  the 
Father.  That  Paul  was  thinking  of  this,  and  of  nothing 
else,  is  plain — to  look  no  farther — from  two  marks  of 
identity,  that  are  supplied  by  the  sentence  before  us. 
With  this  coming  is  associated  our  '  gathering  together 
unto''  the  Lord  ;  and  this  coming  introduces  what  the 
second  verse  calls  '  the  day  of  Christ. ''  ^  But  the  mean- 
ing of  both  these  expressions  had  already  been  de- 
termined by  the  First  Epistle,  as  well  as  by  the  pre- 
vious portion  of  the  Second."  The  Thessalonians  could 
have  not  the  least  difficulty  in  referring  both  to  the 
time,  when  all  believers,  the  living  and  the  dead,  were 
to  be  '  caught  away  together  to  meet  the  Lord,  into  the 
air ' — the  day  of  Christ's  final  triumph  over  all  His  foes. 

What,  then — we  are  now  ready  to  inquire — what 
was  the  particular  error,  respecting  this  great  hope  of 
the  Church  of  God,  to  which  these  brethren  were  ex- 
posed, and  against  which  the  Apostle  labours  so  ear- 
nestly to  guard  them. 

Liinemann  even  asserts,  that  'there  is  nothhig  to  hinder  our  allowing 
the  preposition  its  most  proper  force.  The  sense  is  :  In  the  interest 
of  the  coming ;  that  i-;,  in  order  to  keep  it  clear  from  every  thing  er- 
roneous.'    But  this  is  too  artificial. 

'  Or,  according  to  the  reading  now  generally  approved,  the  day  of 
the  Lord. 

=  See  on  1  Thess.  1 :10;  2  :  19  ;  3  :  13  ;  4  :  14-17;  5  :  2,  3  ;  2 Thess. 
1  :  6-10. 


CH.  2:    1,2.]        SECOND    T  HE  S  S  A  L  ON  I ANS  .  495 

'  But  we  beseech  you,  hrethren,  concerning  the  coming  of 
our  Lord  Jesus  Christ,  and  our  gathering  together  unto 
Him,  that  ye  he  not  soon  shahen  in  mind,  or  he  troubled, 
neither  by  spirit,  nor  by  word,  nor  by  letter  as  from  us,  as 
that  the  day  of  Christ  is  at  handj 

The  mental  commotion  here  described  is  evidently 
not  that  which  a  sudden  joy  might  occasion,  but  the 
agitation  of  fear.^  The  disciples,  it  appears,  were  in 
danger  of  being  ^shaken  in  onuuV — literally, /^'om  their 
mind,^  like  a  ship  tossed  in  a  rolling  sea  from  its 
moorings  ;  or  somewhat  as  we  sn,y,  drive?i  out  of  their 
mind — and  alarmed.  ^  And  is  it  not  then  a  little  sur- 
prising, that  the  mere  idea  of  the  nearness  of  the 
Lord's  advent  should  be  likely  to  strike  with  panic 
such  a  church  as  the  one  at  Thessalonica  ? — a  church  not 
only  '  called  and  chosen  and  faithful,''^  but  actually  rep- 
resented in  these  Epistles  as  '  waiting  for  '  that  very  con- 
summation as  the  end  of  all  her  sorrows,  and  the  begin- 
ning of  her  eternal  joy.     Only  the  '  evil  servant '  finds 

'  Qllciiinenius:  rapaxd/jvai  teal  (l)0J3r]dTivaL. 

'  (TaXevOijvaL  Cfrom  odXog,  tosslmj  motion^  as  of  ihu  sea)  a~h 
Tov  voog — the  article  in  such  cases  having  the  force  of  a  pronoun. — 
By  many,  vovg  is  understood  to  denote  the  more  correct  views  which 
the  Thessalonians  had  hitherto  entertained,  as  on  other  topics,  so  es- 
pecially on  that  of  the  expected  advent.  Some  even  (Baumgartcn. 
Storr,  &c.)  find  in  it  a  specific  reference  to  the  real  senie  of  I  he  wri- 
ter'.s  own  words  in  his  former  Epistle.  Little  as  this  is  warranted  l)y 
the  Greek,  it  is  much  better  than  Macknight's  gloss  :  '  shaken  from 
your  purpose  of  following  the  business  of  the  present  life'! 

'  dpoeladaL.  Compare  the  two  other  places  where  this  word  occurs, 
Matt.  24  :  0,  and  Mark   13  :  7.  '  licv.  17:   14. 


496  LECTURES    ON  [LECT.  VI. 

comfort  and  security  in  the  thought :  '  My  lord  delayeth 
his  coming  ; '  whereas  of  all  true  Christians  it  is  a  scrip- 
tural characteristic,  that  they  '  love  His  appearing.'  ^ 
During  periods  especially  of  severe  and  general  trial, 
Faith  is  seen  to  look  out  of  the  window,  and  listen  for 
the  sound  of  her  returning  Saviour.  At  such  times 
'  strength  must  be  gathered  for  endurance  ;  but  in  no 
way,'  says  Calvin,  'can  this  better  be  done,  than  by 
hoping  for,  and,  so  to  speak,  gazing  at,  the  speedy 
coming  of  the  Lord.'  ^  Whence,  but  from  the  gleaming 
fountain  of  this  blessed  hope,  does  Paul  in  this  very 
Epistle  draw  the  consolation,  with  which  he  would  re- 
fresh and  strengthen  his  afflicted  brethren  ? 

Here,  then,  is  one  difficulty  in  the  case,  as  it  is  pre- 
sented to  the  reader  of  our  Enghsh  Bible.  Another, 
and  one  no  less  serious,  arises  from  the  fact,  that  the 
text,  as  there  given,  presents  a  singular  and  solitary  in- 
terruption of  what  we  know  to  be  the  uniform  tenor  of 
the  New  Testament  on  this  subject.  ^  Even  long  after 
this  Paul  himself  continued  to  proclaim  among  the 
churches  that  the  Lord  was  at  hand.  *  And  yet  here 
lie  seems  to  protest  against  that  identical  statement  as 
a  perversion  of  his  own  doctrine.  Calvin's  solution, 
that  the  crisis  was  at  hand  to  the  eye  of  God,    '  with 

'  ]\ratt.  24  :  48  ;  2  Tim.  4  :  8.  Compare  Luke  21  :  28  ;  Rom.  8  :  23  ; 
Tit.  2:13;  2  Pet.  3:12;  Rev.  22  :  20  ;  &c. 

-  Comm.  on  James  5:8:  'Colligendum  est  robur  ad  durandum  ; 
cnlligi  autem  melius  non  potest,  quam  ex  spe  et  quasi  intuitu  propinqui 
adventus  Domini.' 

'  See  pages  76,  77.  *  See  Rom.  13  :  12  ;  Phil.  4  :  5. 


CH.2:1,2.]  SECOND     T  HES  S  ALO  N  I  AN  S  .  497 

whom  a  thousand  years  are  as  one  cla}','^  may  help  to 
explain  the  New  Testament  phraseology  to  which  I 
have  just  alluded  ;  but,  in  the  absence  of  all  reference 
to  it  in  the  present  context,  it  would  not  satisfactoril}- 
account  for  so  marked  an  inconsistency  in  the  apostolic 
teaching. 

The  truth  is,  as  I  hope  now  to  show  you,  the  whole 
of  this  perplexity  is  simply  owing  to  a  mistranslation. 

The  phrase  is  at  hand  occurs  twent}^  times  elsewhere 
in  tlie  iS^ew  Testament ;  and  in  not  one  of  those  in- 
stances does  it  stand  for  the  Greek  word  so  rendered 
here.'^  This  of  itself  is  certainly  somewhat  suspicious. 
And  what  is  still  more  remarkable  is,  that  that  same 
word,  though  it  is  found  seven  times  in  the  New  Testa- 
ment, is  nowhere  else  rendered  as  it  is  here,  but  in  five 
places^  by  present,  and  once'^  by  what  is  equivalent  to 

'  '  Instat  enini  Dei  respectu,  apud  queni  inille  anni  sunt  tanquam 
dies  unus.' 

^  But  in  nine  instances  for  TJyycKe;  in  ten  for  eyyvg  [iariv'];  and 
once,  though  inadequately,  for  icpearrjice.  This  last  case — 2  Tim.4:6 
— being  plainly  analogous  to  our  own,  it  may  be  remarked  in  passing, 
that  is  xqyon  -me  (Luther  ist  vorlianden,  of  which  Alford's  summary 
negative,  though  adopted  from  De  Wette  and  Huther,  is  not  a  sufficient 
disproof;  Macknight  liath  come ;  Swiss  version  est  arrive)  is  the 
only  idea  that  either  gives  the  force  cf  tlio  term,  or  harmonizes  with 
the  context:  'I  am  now  being  offered  .  .  .  my  race  I  have  fuiished' 
(r/J?;  airevchfiat  .  .  .  rov  dpofioi'  re~t:?ieica). 

=  Rom.  8  :  S8  ;   1  Cor.  3  :  22 ;  T  :  20  :  Gal.  1:4;  Heb.  0  :  9. 

■*  2  Tim.  3:1;  where  our  version  properly  has,  for  the  future,  shall 
come — not  shall  he  comi)ig^  nor,  as  Dr.  Robinson,  shall  'stand  near, 
i.  e.  be  at  han<l,  impend.'  The  'perilous  times'  were  not  to  follow 
'  the  last  days,'  however  closely,  but  to  be  included  within  them. 

32 


498  LECTURES     ON  [LECT.  VI. 

that.     Such  also  is  the  force  of  the  word,  wherever  it  is 
met  with  outside  of  the  New  Testament.^ 

Obviously,  therefore,  it  was  not  any  grammatical 
compulsion,  but  solely  the  supposed  necessities  of  this 
particular  case,  that  led  our  Translators  here  to  adopt 
for  once  an  unusual  interpretation.  But  take  now  what 
is  acknowledged  to  be  the  meaning  of  the  expression  in 
every  other  place,  and  apply  it  to  the  passage  before  us, 
and  this  is  the  result :  tliat  ye  he  not  soon  shaken  in 
mind,  nor  ^  alarmed  .  .  .  as  I  hat  the  day  of  the  Lord  is — 
not  at  hand,  but — on  hand,  has  set  ifi,  has  come,  is 
present.  In  other  words,  the  danger,  to  which  the 
Thessalonians  were  exposed,  was  that  of  supposing, 
either  that  the  day  of  the  Lord  had  come  in  some  quite 
different  way  from  that  in  which  they  had  been  taught 
to  look  for  it,  to  wit,  as  the  day  of  the  Lord's  personal 
return  ;  or  else  that  this  great  crisis  had  actually  tran- 
spired, and  in  that  precise  shape,  while  they  were  not 
aware  of  it.  When  Paul  wrote  the  first  Epistle,  they 
were  sorrowing  by  the  graves  of  their  departed  friends, 
and  the  grief  of  nature  was  enhanced  by  an  appre- 
hension, that  their  beloved  ones  might  suffer  loss  at  the 
coming  of  the  Lord.     But  now  should  the}^  hear  that 

'  As  it  is  difficult  to  perceive  on  what  grounds,  except  those  of 
rhetorical  hyperbole,  the  perfect  of  evlaTT]iu  could  be  predicated  of 
that  which,  hovvever  near,  is  still  future,  so,  as  far  as  I  can  trace  the  form, 
it  never  is  so  employed,  either  in  classical  or  Uellenistic  Greek,  but 
invariably  denotes  actual  presence. 

'  For  firjre,   Schott,    Ilahn,   Lachmann,  Tischendorf,   Alford,    road 


CH.2:1,2.1  SECOND     T  HESS  AL  0  NI A  N  S  .  499 

He  had  come,  and  had  not  called  for  them,  a  yet 
deeper,  more  agitating  emotion  must  seize  them,  lest 
they  themselves  had  forfeited  their  share  in  the  glory 
of  the  kingdom. 

Of  the  grounds,  brethren,  on  which  I  have  rested  the 
interpretation  of  this  last  clause,  I  see  not  why  you 
should  not  be  quite  competent  to  judge,  assuming 
merely  that  I  have  succeeded  in  correctly  stating  the 
facts  that  bear  on  the  case.  The  view  that  has  been 
given  is  not  the  common  one  ;  but  neither  are  you  to 
regard  it  as  altogether  novel.  Were  it  so,  you  might 
well  suspect  it  of  error.  But  so  far  is  it  from  being 
liable  to  that  objection,  that  in  the  oldest  version  that 
has  come  down  to  us — I  mean  the  Syriac — it  apjDears  in 
a  peculiarly  emphatic  form  :  '  that  lo  !  the  day  of  our 
Lord  is  comeJ  And  the  great  Greek  preacher,  Chrysos- 
tom,  cites  the  heresy  of  the  resurrection  as  being  '  past 
already'  (2  Tim.  2:18)  as  an  illustrative  parallel,  and 
says  that  the  devil's  object  in  both  cases  was  to  '  cut 
away  the  anchor'  of  Christian  hope,  by  persuading  the 
Church  that  '  all  the  great  and  glorious  things  promised 
had  already  received  their  accomplishment,  and  that 
there  remained  no  further  retribution.'^  To  the  same 
effect  other  Greek  Fathers  expressly  assert,  that  what 
the  deceivers  alleged  was,  that  the  Lord's  coming  was 
'already  present.'^     And  like  testimony  might  be  ad- 

'  Kaddnep  rcvd  dyavpav  6  6id(ioXoq  aTTOK'\l)ai  ffovkontrog  .  .  .  on 
rd  y-eydXa  iiielva  kol  XafiTrpd  reXog  e'i?^'r](pe  .  .  .  .  (bg  ovk  tart,  Xonrbv 
avTidoaig.  '  i'jSt]  evordorjg — i^di]  -apnvai. 


500  LECTURES    ON  [LECT.  VI. 

(luced  from  several  of  the  most  distinguished  versions 
and  commentaries  of  modern  times/ 

The  view  itself,  as  we  have  seen,  possesses  these  three 
great  recommendations  : — It  preserves  the  ordinary  and 
proper  meaning  of  the  principal  word  ;  it  brings  the 
passage  into  harmony  with  the  rest  of  the  New  Testa- 
ment ;  and  it  accounts  easily  for  the  apprehended  alarm 
of  the  Thessalonians. 

After  all,  however,  with  our  more  settled,  popular 
conceptions  of  the  sudden  grandeur  and  universal  pub- 
licity of  our  Lord's  second  advent,  it  is  difficult  to  get 
rid  of  the  impression,  that  any  idea  of  its  having  taken 
place  unobserved  by  any  implies,  not  only  a  very 
strange,  but  an  impossible  hallucination.  But  let  it  be 
considered, 

1.  In  the  first  place,  that  the  Thessalonians  may  have 
had  no  assurance  that  what  may  be  called  the  first  act 
in  the  proceedings  of  that  day,  and  the  one  in  which 
they  themselves  felt  the  deepest  interest — namely,  the 
gathering  together  of  the  saints  into  the  presence  of 
Jesus — will  not  be  accomplished  in  a  quiet,  silent  way, 
without  causing  any  great  stir  in  the  ordinary  current 
of  this  world's  affairs  ;  as,  when  '  Elijah  went  up  by  a 
whirlwind  into  heaven,'  the  kings  of  Israel  and  of 
Judah  sat  unconscious  on  their  thrones,  and  the  sons  of 
the  prophets  '  sent  fifty  men'  into  the  mountains  and 
the  valleys,  *  and  they  sought  three  days,  but  found  him 

'  As  those  of  Luther,  Grotius,  Whitby,  Bengel,  Ltinemann,  Alford. 


en.  2:1,  2.]  SECOND     THESSALONIANS.  601 

not.'^  Nor  has  it  been  clearly  revealed  to  us,  what 
time  may  elapse  between  that  meeting  with  the  Lord  in 
the  air  and  the  subsequent  visible  descent  on  the  earth. 

2.  In  the  second  place,  such  a  delusion,  however  great 
it  may  be  regarded,  could  not  be  said  to  be  greater  than 
others,  which  are  known  to  have  existed,  and  on  the 
same  general  theme,  in  the  apostolic  age.  I  have  al- 
ready referred  to  the  error  of  Hymeneus  and  Philetus, 
who  '  said  that  the  resurrection  was  past  already,  and 
overthrew  the  faith  of  some.'  And  you  recollect  that 
among  the  Corinthians  there  were  those  who  went  so 
far  as  to  deny  that  there  was  any  resurrection  of  the  dead.^ 

3.  In  the  third  place,  false  alarms  of  stealthy  advents 
had  been  actually  foretold  by  Christ.  '  Then  if  any  man 
shall  say  unto  you,  Lo,  here  is  Christ,  or  there  ;  believe 
it  not.  .  .  .  Wherefore  if  they  shall  say  unto  you,  Be- 
hold, He  is  in  the  desert ;  go  not  forth  :  behold,  He  is 
in  the  secret  chambers ;  believe  it  not.'^  And  it  is  curi- 
ous to  find,  that  the  whole  of  one  of  the  oldest  com- 
mentaries^ on  the  words  before  us  consists  in  a  bare 
reference  to  that  prophecy. 

4.  And  then,  lastly,  the  Thessalonians  knew  that  the 
Lord's  coming  had  been  often  compared,  and  that  by 
Paul  himself  in  his  former  communication,  to  the  com- 
ing of  a  thief  in  the  night ;  so  that  such  an  untruth,  as 
that  against  which  he  now  warned  them,  might  the 
more  easily  be  fathered  on  the  Apostle  ;  especially  as 

'  2  Kings  2:  11,  16,  17.  '  1  Cor.  15  :  12. 

•  Matt.  24  :  23,  26.  *  That  of  Pelagius. 


502  LECTURES    ON  [LECT.  VI. 

he  had,  moreover,  in  that  same  Epistle  appeared  to  in- 
clude himself  and  them  in  the  number  of  those  who 
might  be  living  at  the  time.^ 

In  these  circumstances,  then,  it  is  not  at  all  wonderful 
that  a  church,  so  recently  gathered  from  among  the 
heathen,  so  persecuted  for  her  faith  in  a  crucified  Re- 
deemer, and  taught  from  the  first  to  look  forward  to 
His  speedy  return  as  the  grand  era  of  deliverance, 
should  on  this  last  point  have  been  in  peculiar  danger  of 
excitement  and  deception— a  danger  proportioned  to  the 
fierceness  of  her  fiery  trial,  and  the  ardour  of  her  de- 
sire . 

Observe  too  that  the  danger  was  greatly  increased  by 
the  nature  and  subtilty  of  the  attempts  that  were  made 
in  this  direction  on  her  peace  and  constancy.  Of  these 
attempts  there  are  three  kinds  here  mentioned  :  '  neither 
hy  spirit,  nor  hij  word,  nor  by  letter  as  from  us^ 

Very  few  expositors^  are  disposed  to  regard  the 
phrase  as  from  us  as  qualifying  all  the  three  methods,  of 
which  it  would  in  that  case  be  difficult,  if  not  impossi- 
ble, safely  to  distinguish  the  first  from  the  two  last.  The 
great  majority,  therefore,  limit  this  construction  to  the 
two  last,  and  explain  '  spiriV  by  itself  as  some  pretended 
revelation,  or  spiritual  utterance,  within  the  church.  In 
that  age,  you  remember,  such  utterances  were  common  in 
the  communion  of  the  baptized,  and  were  duly  recog- 
nized in  their  ordinary  discipline  and  worship.     But, 

'  1  Thess.  4  :  15,  17;  5  :  2,  4.         '  Erasmus,  Reiche,  Barnes. 


CH.2:1,2.]  SECOND    T  H  E  S  S  A  L  0  N  I  A  N  S  .  503 

for  reasons  formerly  specified/  they  were  not,  even 
when  made  without  any  purpose  to  deceive,  to  be  im- 
phcitly  rehed  on  ;  and  in  the  present  case  they  formed 
one  source  of  the  danger. 

Another  was  the  reporting  of  something  as  having 
been  spoken  by  the  A^Jostle  himself  to  the  effect  here 
indicated  :  nor  by  word  .  .  .  as  from  lis.  Some,  ^  in- 
deed, understand  by  '  ivorcV  the  address,  doctrine, 
reasoning,  of  the  deceivers,  or  more  particularly  their 
calculation  of  the  time  of  the  advent."  One^  refers  it 
to  some  saying  ascribed  by  tradition  to  our  Lord  ; 
another^  to  the  great  recorded  prophecy  of  Matt.  24. 
But  none  of  these  views,  excepting  the  first,  could  be 
conve3'ed  by  the  simple  expression  used,  and  all  of  them 
seem  to  be  set  aside  by  the  fifteenth  verse  of  this  chap- 
ter, where  the  apostolic  teaching  is  divided,  as  to  its 
methods,  into  oral  and  written  instruction. " 

^Nor  by  letter  as  from  us.'  There  were  many  such 
spurious  documents  in  circulation  in  the  primitive 
Church,  and  some  of  them  have  survived  to  our  own 
day.  Even  thus  early  Paul  found  it  necessary  to  au- 
thenticate every  letter  of  his  by  appending  to  it  the 
salutation  with  his  own  hand.'^ 

Now  from  the  solemn  and  urgent  tone  of  the  warning 
here  given  we  may  infer,  that  in  one  or  another  or  all 
of  these  ways  the  faith  of  the  Thessalonians  had  already 

•  See  on  1  Thess.  5:20,21. 
'  Chrysostom  and  his  Greek  followers,  Chirius,  Zegerus,  &c. 
*  Aretius,  Michaelis.         *  Banmgarten-Criisius,         '  Nosselt. 
'  tire  dia  Xoyov  em  dC  kTTiOTO?.rjg  rjficjv.  '  Ch.  3  :  17. 


504  LECTURES     ON  [LECT.  VI. 

been  assailed.  And  the  expression  in  the  second  verse, 
'that  yo  be  not  soon,^  or  quickly^ — that  is,  in  an}^  hour, 
on  the  lirst  assault,  of  temptation — '  shaken  in  your 
mind,  nor  alarmed,'  was  probably  intended  for  a  delicate 
intimation  of  the  writer's  knowledge  of  the  fact,  that 
some  of  them  had  already  fiillen  into  the  snare.  ^ 

His  effort  for  their  recovery,  and  for  the  establish- 
ment of  such  as  had  not  yet  given  way  to  these  ground- 
less fears,  will  come  before  us  in  our  next  Lecture.  Let 
me  close  at  present  with  very  briefly  suggesting  two  or 
three  topics  for  your  reflection. 

1.  You  will  notice,  first  of  all,  our  continual  liability 
to  serious  misconceptions  regarding  the  great  object  of 
Christian  faith  and  hope.  Even  while  Christ's  Apostles 
were  still  preaching  the  gospel,  and  suffering  for  it, 
they  found  themselves  compelled,  in  almost  every 
church  that  they  planted,  to  maintain  a  vigilant  and 
strenuous  warfare  with  errorists,  by  whom  the  truth, 
and  the  holiness  and  comfort  of  the  disciples,  were  all 
equally  marred. 

2.  Learn,  secondly,  the  futility  and  peril  of  all  pre- 
tended discoveries  and  revelations,  whether  of  human 
science,  or  spiritual  mediums,  or  angelic  gospels,  that 
contradict,  or  would  lead  us  away  from,  the  apostolic  tra- 

'  The  simple  Tw^ew^-  is  not,  as  Storr  and  Olshausen  make  it,  equiva- 
lent to  ovTCx)  rax^oog  of  Gal.  1:6:  'So  soon  after  my  personal  pres- 
ence and  instructions.' 


CH.  2:  1,  2.]  SECOND     T  H  E  SS  AL  0  N  I  A  N  S  .  505 

ditions,  as  contained  in   tlie   canon   of  inspired   Scrip- 
ture. 

3.  In  the  third  place,  I  must  again  ask  you  to  note, 
how  much  and  how  earnestly  the  Apostles  and  their 
churches  were  occupied  about  the  coming  of  the  day  of 
God.  Can  you  persuade  yourselves  that  it  is  any  im- 
provement on  their  habits,  that  we  scarcely  ever  think 
about  it  at  all  ? 

4.  Again,  from  the  example  of  the  Thessalonians,  de- 
ceived as  they  were,  you  may  learn  that  to  the  enemies 
of  Christ  there  is  a  most  real  ground  of  alarm,  in  the 
prospect  of  the  rapture  of  the  saints  to  meet  the  Lord, 
while  they  themselves  shall  be  left  behind,  as  fuel  to  the 
burning.  '  Then  shall  two  be  in  the  field  ;  the  one  shall 
be  taken,  and  the  other  left.  Two  women  shall  be  grind- 
ing at  the  mill ;  the  one  shall  be  taken,  and  the  other 
left.'  ^     Infallible — ^fatal — discrimination  ! 

5.  Finally,  lift  up  your  hearts  to  the  Lord  Jesus 
Christ,  as  the  only  true  centre  of  all  genuine  and  last- 
ing union.  He  is  so  to  the  universe  of  God,  God  having 
purposed  from  of  old  to  reconcile  all  things  in  Him. 
He  will  yet  be  so  to  Israel,  whom  He  hath  scattered, 
and  will  gather  again,  and  keep  him,  as  a  shepherd  doth 
his  flock.  ^  He  will  yet  be  so  to  all  the  tribes  and  kin- 
dreds likewise  of  the  Gentile  dispersion.     For  He  is  the 

'  Matt.  24  :  40,  41.  '  Jcr.  31  :  10. 


50G  LECTURES.  [LECT.VI. 

true  '  Shiloh,  and  unto  Him  shall  the  gathering  of  the 
peoples  be.'^  But  especially,  brethren,  on  the  day 
of  His  coming  again,  the  cloud  of  glory,  on  which  He 
descends,  will  be  the  rendezvous  of  His  ransomed  and 
aspiring  Church.  '  He  shall  send  His  angels  .  .  .  and 
they  shall  gather  together  His  elect  from  the  four  winds 
from  one  end  of  heaven  to  the  other.' ^  On  the  joy  of 
that  reunion  was  His  own  eye  fixed  even  in  the  agonies 
of  death.  Jesus  died,  says  John,  when  expounding  the 
prophecy  of  Caiaphas,  '  that  He  might  gather  together 
in  one  the  children  of  God  that  were  scattered  abroad.'^ 
Glorious,  indeed,  dear  brethren,  will  be  that  first  meet- 
ing of  '  the  General  Assembly  and  Church  of  the  First- 
born, which  are  written  in  heaven.'^  Sundered  they 
now  are  by  time,  and  place,  and  partial  afiections,  and 
mistaken  interests,  and  the  gates  of  death.  But  then — 
oh!  then — they  all  come  together,  like  'doves  to  their 
windows,'^  after  the  rain  and  storm.  Or,  like  the  many 
members  of  one  loving  family,  after  the  toils,  and  cares, 
and  temporary  estrangements  of  a  long  and  weary  and 
anxious  day,  they  meet  and  embrace — they  rest  and 
rejoice  together — in  their  '  Father's  house'  of  '  many 
mansions.'^ 

'  Gen.  49  :  10  (Q-.TaS.      This  may,  however,  denote  the  tribes  of  Is- 
rael.    But  see  John  12  :  32). 

*  Matt.  24:31.  =  John  11 :  51,  52.  *  Heb.  12  :  23. 

'  Is.  CO  :  8.  '  John  14  :  2. 


LECTURE    YII. 

II.  TriEss.  2  :3-8. — 'Let  no  man  deceive  you  by  any  means:  for 
that  day  shall  not  come,  except  there  come  a  falling  away  first, 
and  that  man  of  sin  be  revealed,  the  son  of  perdition ;  who  op- 
poseth  and  exalteth  himself  above  all  that  is  called  God,  or  that 
is  worshipped;  so  that  he,  as  God,  sitteth  in  the  temple  of  God, 
shewing  himself  that  he  is  God.  Remember  ye  not,  that  when  I 
was  yet  with  you,  I  told  you  these  things?  And  now  ye  know 
what  withlioldeth  that  he  might  be  revealed  in  his  time.  For  the 
mystery  of  iniquity  doth  already  work:  only  he  who  now  Ictteth 
loill  let^  until  he  be  taken  out  of  the  way.  And  then  shall  that 
Wicked  be  revealed,  whom  the  Lord  shall  consume  with  the 
spirit  of  His  mouth,  and  shall  destroy  with  the  brightness  of  His 
coming.' 

In  our  last  Lecture  1  attempted  to  show  you  that  the 
error,  to  which  the  Thessaloiiians  were  at  this  time  ex- 
posed, was  that  of  supposing  that  '  the  day  of  the  Lord' 
— that  great  object  of  their  hope  and  desire,  ever  since 
their  conversion,  from  idolatry  to  the  service  of  the  liv- 
ing and  true  God — had  actually  arrived,  and  brought 
them  no  blessing. 

You  must  not  suppose,  however,  that  any  thing  I 
have  now  to  say  depends  on  the  correctness  of  our  in- 


508  LECTURES    ON  [LECT.  VjI. 

terpretatioii  of  the  second  verse.  The  exposition  I 
shall  give  of  the  verses  just  read,  and  of  those  that  follow, 
is  not  in  the  least  affected  by  that,  but  would  be  the  same 
had  we  found  ourselves  at  liberty  to  adopt  the  ordinary 
view  of  the  writer's  immediate  object ;  namely,  that  he 
sought  merely  to  assure  his  brethren  that  the  consum- 
mation was  not  quite  so  close  at  hand  as  some  were  try- 
ing to  make  them  believe.  In  either  case  let  us  see 
how  Paul  deals  with  the  difficulty. 

We  all  know  how  it  would  be  dealt  with  in  our  day. 
Let  any  Christian  man  now  get  excited  on  the  subject 
of  the  nearness  of  Christ's  second  advent,  and  with 
what  confidence  would  he  be  told  by  the  generality 
even  of  Christian  teachers,  that  he  need  surely  give 
himself  no  trouble  on  that  score,  inasmuch  as  we  have 
not  yet  had  the  millennium — the  thousand,  or  perhaps 
the  three  hundred  and  sixty  thousand,  years'  universal 
triumph  of  the  gospel — that,  on  the  contrary,  we  are 
only  at  the  commencement  of  the  missionary  era,  where- 
by the  reign  of  righteousness  and  peace  shall  at  length 
be  introduced.  And  who  can  deny  that,  if,  indeed,  the 
revealed  purpose  of  God  is,  that  the  latter-day  glory 
shall  precede  the  Lord's  return,  this  answer  is  not  more 
satisfactory  than  it  is  natural  and  obvious  ?  But  is  it 
Paul's  answer  ?     That  is  our  present  concern. 

'Let  no  one,^  he  says,  be  his  standing  and  reputation 
in  the  Church  what  they  ma}^ — 'let  no  one  deceive  you  in 
any  luay^'^ — in  any  one  of  the  ways  mentioned  in  the 

'  M?]  T£f  .  .  ,  Kara  fi7]6tva  rpQirov. 


CH.  2:3-8.]  SECOND     THESSALONIANS.  509 

preceding  verse,  or  in  any  other  : — 'for  that  clay  shall 
not  come' — there  is  nothing  for  this,  you  perceive,  in  the 
original ;  but  evidently  some  such  clause  is  to  be  supplied, 
and  the  omission  of  it  is,  perhaps,  best  explained  by 
Bengel  as  an  illustration  of  the  Apostle's  delicate  regard 
to  the  feelings  of  his  readers  :  '  He  speaks  gently,  ab- 
staining from  words,  which  one  that  loved  Christ's  ad- 
vent would  not  wilhngly  hear.'^  But  to  proceed: 
'  That  day  shall  not  come,  unless""  there  come' — what?  the 
millennium  first?  no — ' a  falling  away  first ;''  literally, 
the  apostasy^  first;  for  that  is  the  very  term  employed, 
and  in  using  it  the  Apostle  speaks  as  of  something  al- 
ready known  to  the  church.  It  may  likewise  be  as- 
sumed, that  he  had  reference,  not,  as  has  been  some- 
times supposed,  to  some  political  revolt,  but  to  a 
momentous  defection  from  the  Christian  faith/  First, 
therefore,  the  apostasy,  and  the  revelation  of  the  Man 
of  Sin  ;  and  then,  but  not  before,  the  Lord  will  come 
for  the  destruction  of  His  impious  rival.  That  being 
one  main  purpose  of  His  coming,  and  the  Man  of  Sin 
not  having  yet  appeared,  it  is  absolutely  certain  that 
your  present  alarm  is  altogether  visionary  and  vain. 
Such  is  plainly  the  argument  of  our  text. 

And  it  is  surely  not  less  obvious  that,  as  Paul  drops 
not  a  hint  of  any  millennium   prior  to  the  Lord's  ad- 

'  '  Leiiitcr  loquitur;  abstinet  verb!?,  quie  non  libenter  audiret  ama- 
tor  adventus  C'hristi.'  ^  eav  jitj. 

^  i)  d-^oaraaia.  ■*  In  this  religious  sense  ihe  word  is  often 

used   by  the  Septuagint.     See  2  Chron.  29  :  19  ;  Jer.  29  :  32  ;  &c. 


510  LECTURES     ON  [LECT.  VII. 

vent,  so  wliat  he  does  say  is  irreconcilable  with  that 
theory,  unless,  indeed,  our  hope  for  the  world  is  limited 
to  a  millennium  during  which  Antichrist  reigns  ! 

But  what  apostasy  is  it  that  is  here  referred  to  ?  And 
who  is  tliis  Man  of  Sin?  That  we  may  be  the  better 
able  to  judge  of  the  different  answers  that  have  been 
given  to  those  questions,  let  us  carefully  scan  the  dark 
features  of  this  terrible  image,  which  Christ's  Apostle, 
standing  in  the  bright,  Pentecostal  morn  of  Christianity, 
already  saw  casting  a  baleful  shadow  across  the  heavens, 
and  lifting  looks  of  proud  defiance  even  in  the  temple 
of  God,  Favour  me,  then,  with  your  best  attention,  as 
I  go  over  the  whole  passage  with  only  a  few  words  of 
running  commentary,  and  such  modifications  of  the  ver- 
sion as  a  critical  accuracy  ma}^  seem  to  require, 

'  That  day  shall  not  come,  unless  there  come  the  apos- 
tasy/ Jirsf — of  which  I  have  so  often  spoken  to  you — 
^and  there  he  revealed'^  the  man  of  shi' — the  man  whose 
very  nature  and  essence,  and  the  breath  of  his  nostrils, 
is  sin,  all  sin,  nothing  but  sin, " — '  the  son  of  'perdition^ — 
that  being,  no  less  than  sin,  his  characteristic  ;  not  so 
much  that  he  leads  others  into  perdition,^  as  that  he 
goes  thither  himself,  as  to  the  portion  of  his  inheritance 
—  'his  own   place,'  as   was  said  of  that  disciple  of  the 

^  Koi  d7T0i{a?LV(pdy. 

*  For  other  examples  of  this  Hebrew  idiom,  see  in  the  original 
Ps.  5:6;  Is.  53:3;  55:7;  &c. 

'  As  Schleusner  and  Pelt  explain  the  phrase.  Several  others  (as 
Theodorct,  Bengel,  Olshausen)  would  combine  the  two  ideas. 


CH.2:3-8.]  SECOND     T  H  E  S  S  A  L  0  N  I A  N  S  .  611 

Lord,  into  whom,  though  one  of  the  twelve,  '  Satan 
entered,'  and  who,  bearing  the  same  awful  designation, 
may  he  regarded  as  a  type  of  the  great  future  adver- 
sary;^— 'who  opposeth^ — this  being  none  other  than 
'the  Antichrist ''-^  —  '^^/^i  exalteth,''  or  uplifteth,  'himself 
above, ^  or  against,  '  evenj  one  called  God,  or  an  object  of 
worship  ;  '  ^  not  merely  against  '  every  so-called  god  '  ^ 
of  the  heathen,  but  against  the  true  God  as  well ; 
against  whatever.  Divine  or  human,  has  hitherto  chal- 
lenged the  adoration  and  obedience  of  mankind  ; — '50 
that  he  in  the  temple  of  God,  as  God^  sitteth,  showing 

^  John  13  :  27  ;  Acts  1 :  25  ;  Eev.  17  :  8,  11.  For  this  idiom,  com- 
pare Is.  57  :  4 ;  Eph.  2  :  2 ;  1  Thcss.  5:5;  &c. 

^  1  John  2  :  18,  6  avri^pLorog.  The  absolute  construction  of  6 
dvTHcetfievog  is  better  than  to  connect  it  by  zeugma  with  em  rravra — 
this  verb  in  the  New  Testament  being  always  followed  by  a  dative. 

^  £/Ti  TidvTa  Xeyonevov  Osov  7)  oel3aOjj.a.  Our  translators  and  the 
older  English  versions  apparently  follow  the  Vulgate  omnc  quod= 
Txav  TO,  which,  however,  I  find  in  no  printed  text  but  that  of  Bcza ; 
and  there  it  is  avowedly  for  no  rca;~on  except  that  Jerome  might  seem 
to  have  read  it,  and  that  in  Boza's  own  opinion  it  yields  a  richer  sense. 
— Gs;3ao[ia  occurs  again  in  Acts  17  :  23,  where  our  version  mistranslates 
It,  as  Conyboare  does  here:  'against  all  icorship.''  The  word,  says 
Olshaiisen,  'signifies  every  thing  holy,  as  an  object  of  worship, whether 
a,  person,  an  idol,  or  a  place  (Acts  17  :  23).'  Here  the  first  reference 
— to  persons — is  to  be  preferred;  not,  however,  for  Olshausen's  reason, 
viz.  because  '  the  article  is  not  repeated '  (there  being  no  article  in  the 
case),  but  on. account  of  the  prominence  throughout  the  verse  of  the 
idea  of  a  personal  hostility. 

*  Peile.  Compare  1  Cor.  8  :  5.  In  the  present  ca-^e  'Xeyofisvov 
(called)  is  naturally  added,'  says  Liinemann,  '  by  Christian  awe,  since 
for  the  Christian  mind  Trdvra  Oedv  {every  God)  were  nonsense  and 
blasphemy.' 

^  The  words  C)g  Qeov  are  cancelled  by  Giicsbach  and  the  latest 
editors. 


512  LECTURES     ON  [LECT.VII. 

himself  forth  that  he  is  God.''  Such  is  the  arrangement 
of  the  words  in  the  original,  which  strikingly  represents, 
first,  Antichrist's  intrusion  ^  into  the  peculiar  dwelling- 
place^  of  God  ;  then,  his  usurping  session  there  ;  and, 
lastly,  his  blasphemous  ostentation,^  while  thus  en- 
throned. But  whether  Paul,  when  he  wrote  these 
words,  was  thinking  of  the  temple  at  Jerusalem,  or  of 
the  Christian  Church  as  the  *  habitation  of  God  through 
the  Spirit,"  ^  cannot  be  safel}^  determined  from  the  words 
themselves. 

The  Apostle  now  reminds  his  brethren,  that  all  this 
was  no  new  revelation  either  for  him  or  them.  '  Be- 
memher  ye  not ' — (it  is  strange  that  any  of  3'ou  should 
be  thus  perplexed) — ^  that,  when  I  was  yet  with  you'' — 
during  those  few^  memorable  weeks,  which  surely 
neither  you  nor  I  can  ever  forget — '/  told  you  these 
things ' — loas  in  the  habit  of  telling  ^  you  them  ?  For 
the  allusion  is  not  to  any  particular  discourse.  In  the 
instruction  even  of  these  young  converts,  the  appalling 
development  of  evil  within  the  Church,  and  the  conse- 
quent fiery  trial  of  the  faithful  in  the  time;:  preceding 
the  Lord's  advent,  had  been  familiar  topics  of  apostolic 
address.  Those  solemn  warnings  of  Christ  Himself  may 
have  been  quoted  :  '  Many  false  prophets  shall  rise,  and 
shall  deceive  many.  And  because  iniquity  shall  abound, 
the  love  of  many  shall  wax  cold,  ...  I  am  come  in  my 

'  elq.       ■  vaog.     See  Trench,  Synonyms  of  tlie  New  Testament,  §  3. 
'  d-nodeifcvvvTa  eavrov.  *  Eph.  2  :  22. 

*  Perhaps  not  more  than  three  or  four.  °  sXeyov, 


CH.  2:3-8.]  SECOND    T  HES  S  AL  O  N  I  AN  S  .  513 

Father's  name,  and  ye  receive  me  not :  if  another  shall 
come  in  his  own  name,  him  ye  will  receive.'^  And  au- 
thoritative expositions,  it  is  very  probable,  were  given 
of  Daniel's  wonderful  old  prophecies  of  the  Little  Horn, 
that  came  up  among  the  ten  horns  of  the  fourth  beast. 
and  had  '  eyes  hke  the  eyes  of  a  man,  and  a  mouth 
speaking  great  things  ; '  and  of  the  Wilful  King  who 
should  '  exalt  himself,  and  magnify  himself  above  every 
god,  and  should  speak  marvellous  things  against  the 
God  of  gods,  and  should  prosper  till  the  indignation  be 
accomplished.'  2 

Certain  it  is  from  the  sixth  verse,  that  on  this  momen- 
tous theme,  lightly  as  it  is  now  regarded  by  most,  the 
earliest  lessons,  which  the  church  of  Thessalonica  had 
from  her  inspired  founder,  included  details  that  are 
here  simply  referred  to  as  well  understood  by  her  mem- 
bers, and  our  ignorance  of  which  is  one  chief  source  of 
embarrassment  to  the  modern  interpreter.  ^A?id  now 
ye  know  what  withholdeth,  that  he  may  he  revealed ' — not 
too  soon,  but — ^  in  his  time'' — his  own  time^ — that  ap- 
propriated to  him  by  God,  in  whose  ordination  there  is 
a  set  time  for  every  thing — for  the  evil,  as  for  the  good 
— for  the  revelation  of  Antichrist,  and  for  his  over- 
throw, even  as  for  Tmmanuel's  own  birth,  and  death, 
and  future  glorious  epiphany.* 

But  the  need  of  a  restraining  influence  of  some  kind, 

'  Matt.  24  :  11,  12 ;  John  5  :  43.  *  Dan.  7  :  8,  25 ;   11  :  30. 

^  TGJ  kavTOv  KaipC). 
*  Rev.  17:17;    Gal.  4:4;    John  7:  30;    8:20;   1  Tim.  6  :  14,  15. 
See  page  273. 

33 


514  LECTURESON  [LECT.  VII. 

to  prevent  the  Man  of  Sin's  premature  manifestation  in 
the  apostoUc  age,  imphes  the  existence  even  then  of 
tendencies  to  that  result.  And  so  it  is  added  :  'For  the 
mystery  is  already  working  of  lawlessness^ — as  the  clause^ 
might  better  be  rendered.  According  to  a  Scriptural 
definition,  sin  of  every  kind  is  essentially  lawlessness.^ 
But  this  its  intrinsic,  unchangeable  character  and  im- 
port will  come,  it  would  appear,  to  a  more  conscious, 
deliberate,  open  assertion  in  the  breaking  of  bands,  and 
the  casting  away  of  cords,  in  the  consummate  evil  of 
the  last  days.  'Already,''  however,  '  the  mystery  of  law- 
lessness,'' in  malignant  counteraction  of  'the  mystery  of 
godliness,'^  was  working — working  as  a  mystery,^  or 
hidden  leaven,  not  yet  fully  revealed,  though  the  tokens 
of  its  presence  were  manifold,  and  not  to  be  mistaken. 

We  are  apt,  I  think,  to  cherish  somewhat  exag- 
gerated notions  respecting  the  condition  of  the  primi- 
tive churches.  How  large  a  portion  of  the  apostolic 
writings  is  taken  up  in  rebukes,  and  protests  against 
the  various  forms  of  evil  that  appeared  in  one  or 
another,  if  not  in  all,  of  them ! — as  their  strifes  and 
envyings — their  spirit  of  faction,  and  resistance  to  apos- 
tolic authority — their  uncleanness  and  disorders — their 
heresies  and  will-worship — their  contempt  and  oppres- 
sion of  the  poor — the  deceitful  handling  of  the  word 

'  TO  yap  iivGrfjpiov  rjdrj  IvepyeTrai  rrjg  dvopiag. 
^  1  John  3  :  4.     The  word  is  the  same  as  here. 
'  1  Tim.  3  :  16. 
*  This  idea  is  more  readily  suggested  by  the  Greek  order,  as  repre- 
sented above. 


CH.2:3-8.]  SECOND    T  II  E  S  S  A  L  0  N  I  A  N  S  .  515 

of  God  by  such  as  made  a  gain  of  godliness,  and  '  taught 
things  which  they  ought  not,  for  filthy  lucre's  sake  '  ^ — 
and  other  like  offences  against  the  truth  and  law  of  the 
gospel.  In  a  tone  of  deepest  sadness  Paul  refers  to  his 
'  perils  among  false  brethren,'-  and  cannot  think  with- 
out weeping  of  the  walk  of  many,  who,  in  the  guise  of 
discipleship,  showed  themselves  to  be  '  enemies  of  the 
cross  of  Christ.'  To  the  Philippians  (2  :  21)  he  laments, 
that  '  all  seek  their  own,  not  the  things  which  are  Jesus 
Christ's.'  And  in  his  latest  Epistle — the  Second  to 
Timothy — he  complains  again  and  again  of  a  general 
abandonment  of  Paul  the  aged :  '  This  thou  knowest, 
that  all  they  which  are  in  Asia  turned  away  from  me. 
...  At  my  first  answer  no  man  stood  with  me,  but 
all  men  forsook  me.'  ^  And  just  so  the  last  survivor  of 
the  apostolic  college,  the  venerable  John,  looked,  with 
an  eye  still  bright  with  '  an  unction  from  the  Holy 
One,'  on  the  'many  antichrists'  that  then  swarmed  in 
Christendom,  and,  as  with  his  dying  breath,  he  renewed 
the  warning  against  the  '  many  deceivers  '  that  had  '  en- 
tered into  the  world.'  Nay,  he  himself  was  disowned 
and  repelled  by  Diotrephes,  who  '  loved  to  have  the 
preeminence '  among  the  brethren.* 

All  this,  then,  betrayed  the  working  of  '  the  mystery  of 
lawlessness,^  in  the  very  presence  of  the  Apostles.  Their 
Epistles,  moreover,  abundantly  show  how  clearly  they 

'Tit  1:11;1  Tim.  6  :  5  ;  &c.  =  2  Cor.  11:2G. 

^Philem.9;  2  Tim.  1:15  (this  points  to  some  particular  occasion; 
d'nearpd<priaav)  ;  4  :  16. 

*  1  John  2  :  18,  20  :  2  John  7;  3  John  9. 


516  LECTURES     ON  [LECT.  VH. 

foresaw,  that  '  after  their  departing '  it  would  '  increase 
unto  more  ungodhness.'^  Indeed,  one  of  the  most 
striking  things  about  the  Epistles  is  the  number  of  full- 
length  portraits  they  contain,  without  counting  the  slight- 
er sketches,  of  what  Paul  here  calls  the  coming  apostasy. 
Compare  1  Tim.  4  :  1-3  ;  2  Tim.  3  : 1-9,  13  ;  4  :  3,  4  ; 
2  Pet.  2.  3  :  3-5  ;  Jude. 

This  whole  movement,  nevertheless,  so  far  as  it  had 
3^et  gone,  and  as  compared  with  the  audacity  of  its  ma- 
turit}^  was  of  a  secret  and  stealthy  character,  and  such 
as  confessed  the  operation  and  control  of  some  power- 
ful hindrance  and  check.  To  this  repressive  influence 
allusion  had  just  been  made,  as  to  something  that  did 
not  require  explanation.  When  now  again  introduced, 
it  is  in  the  form  of  a  living,  personal  agent :  '  The  mys- 
tery is  already  worki7ig  oflatdessness,  until  only  he,  who 
withholdeth  for  the  present,^  be  taken  out  of  the  way  ;  and 
then ' — at  the  time  appointed,  without  further  evasion 
or  delay — '  shall  be  revealed  the  Lawless  One^  whom  the 

'  Acts  20  :  29  ;  2  Tim.  2 :  16,  17. 

*  \i6vov  6  Karix(jiv  apri  eug  ktX.  Our  Translators  adopted  from  the 
Genevan  version  and  the  Bishops'  Bible  one  of  several  elliptical  con- 
structions that  have  been  given  of  this  clause.  They  are  none  of  them 
so  simple  and  satisflictory  as  that,  which  makes  6  Karexoiv  the  imme- 
diate subject  o(  yh"r]Tai,  and  regards  it  as  set  prominently  forward,  for 
the  sake  of  emphasis,  by  a  rhetorical  inversion  of  the  natural  order. 
Compare  Gal.  2  :  10  (Greek). — The  unfortunate  variation  in  the  render- 
ing of  TO  KUTFXOv — 6  Kartxitiv  is  also  borrowed  from  the  older  versions. 

"  6  dvofiog.  The  arrangement  of  verses  7  and  8  is  that,  which  best 
brings  out  the  opposition  between  the  present  secret  operation  of  law- 
lessness as  a  principle,  and  its  fulure  manifestation  as  embodied  in  the 
Lawless  One  ;  the  only  barrier  between  the  two  being  6  KaTex(^v  {the 
Withholder) . 


CH.  2:3-8.]  SECOND    T  HE  S  S  AL  0  N  I  A  N  S  .  517 

Lord ' — or,  as  most  editors  ^  now  read,  the  Lord  Jesus — 
*  shall  consume  ivith  the  breath^  of  His  mouth,'  as  insects 
wither  on  the  mere  approach  of  fire,'^  '  and  shall  destroy 
with  the  appearing  *  of  His  coming^ — not  the  '  brightness,^ 
but  as  it  were  the  first  gleaming  dawn,  of  His  advent.' 
When  the  Man  of  sorrows,  you  recollect,  confronted  in 
Gethsemane  those  who,  led  by  Judas,  the  typical  anti- 
christ, sought  His  hfe,  '  they  went  backward  and  fell  to 
the  ground.'*^  So  shall  it  be  in  the  last  days  of  the 
Church's  humiliation.  For  the  discomfiture  of  the  Anti- 
christ— that  most  formidable  emissary  and  instrument 
of  Satan— it  will  suffice  for  Christ,  in  the  very  hour  and 
power  of  darkness,  to  '  show  Himself.' '  '  It  is  enough,' 
says  Chrysostom,  '  that  He  be  present,  and  all  these  things 
perish.  He  will  stay  the  deception,  simply  by  appear- 
ing.' ^ 

As  to  whether  this  consumption  and  this  destruction 
are  two  separate  processes,  or  two  expressions  of  one 
and  the  same  process,  that  also  is  a  point  that  will  be 
judged  of  rather  according  to  the  general  interpreta- 
tion of  the  prophecy,  than  from  the  verbal  criticism 
of  this  particular  verse. 

But  what  coming  is  here  meant?  I  dare  say,  my 
hearers,  if  you  have  followed  the  course  of  the  exposi- 

'  Not  Tischendorf.  '  -nvtvfmTi. 

'  Chrysostom's  illustration.  "  eiTKpaveia. 

'Bengel :  '  prima  ipsius  adventus  emicatio.' 

*  John  18:6.  '  Ps.  94  :  1.     See  on  ch.  1  :  0. 

^dpKei  napelvai  avrbv,  Koi  ravra  navTa   aTToXcjXe.     OT^oei    Trjv 

dndTTjv,  KoX  (pavtig  fiovov. 


518  LECTURES    ON  [LECT.  VII. 

tion  with  any  ordinary  measure  of  attention,  you  think 
the  question  a  strange  and  needless  one.  '  What  com- 
ing,' you  will  ask,  '  can  be  meant,  but  the  one  spoken 
of  all  through  these  two  Epistles  ?  the  coming,  a  mistake 
in  regard  to — not  the  nature,  but — the  time  of  which 
was  now  endangering  the  peace  of  the  Church,  insomuch 
that  from  the  beginning  of  this  chapter  the  Apostle  has 
been  labouring  expressly  for  the  correction  of  that  very 
mistake.  But  the  only  coming  the  Thessalonians  were 
thus  concerned  about  was  the  great,  second,  personal 
coming  of  the  Lord  to  judgment.  Of  course,  then,  no 
writer  of  common  sense  and  fairness,  to  say  nothing  of 
higher  qualities,  would  so  mock  the  anxieties  of  his 
brethren,  while  pretending  to  relieve  them,  as,  without 
giving  them  the  least  intimation  that  he  was  now  going 
to  use  the  word  with  quite  a  different  reference,  to  slide 
off  into  talk  of  what  the  Lord  would  do  at  some  other 
kind  of  coming,  providential  or  spiritual,  that  was  not 
at  all  in  question.' 

Such,  probably,  would  be  your  ready  reflections  in 
regard  to  any  shuffling  of  this  kind  ;  and  assuredly  they 
are  my  own.  Nor,  from  among  the  numberless  tricks 
and  subterfuges  of  religious  controversy,  can  I  recall 
one  more  thoroughly  discreditable,  than  that  of  making 
the  coming  of  this  eighth  verse  something  or  any  thing 
but  what  the  Apostle  so  plainly  intended,  and  what  those 
to  whom  the  Epistle  was  addressed  could  not  but  under- 
stand him  to  mean.  And  all  for  what?  For  no  other 
reason,  brethren,  than  this  ;  that,  what  with  the  mystery 


CH.  2:3-8.]  SECOND    T  HE  S  S  AL  0  N  I  AN  S  .  519 

of  lawlessness  already  working  in  the  apostolic  age,  and 
the  apostasy  that  was  thereupon  to  ensue,  and  then  the 
revelation  of  the  Man  of  Sin  himself,  emerging  from  that 
apostasy,  and  'prospering  and  practising'^  till  the  Lord 
come,  it  is  clearly  impossible,  if  that  coming  be  the  sec- 
ond coming,  to  thrust  in  any  millennium  on  this  side  of  it. 

Before  leaving  the  matter,  though  I  trust  you  now 
sufficiently  understand  it,  yet  since  the  point  is  one  of 
the  highest  interest,  and  has  been  so  often  misinterpret- 
ed, you  will  allow  me  just  to  notice  the  curious  fact, 
that,  as  if  for  the  purpose  of  precluding  the  possibility 
of  any  such  perversion  of  apostolic  language  and  logic, 
there  really  is  not  in  all  the  New  Testament  another 
phrase  that  so  emphatically  expresses  the  idea  of  a  per- 
sonal coming,  as  the  one  before  us.  It  so  happens  that 
it  is  made  up  of  two  words,  either  one  of  which  is  found 
able  to  convey  that  idea  everywhere  else. 

Thus,  the  latter^  of  the  two — that  rendered  '  cotning' 
— invariably  denotes  the  actual  presence  of  that,  of  which 
it  is  asserted,  and,  when  used  of  a  person,  as  uniformly 
implies  his  personal  presence.  No  one  doubts  that  this 
is  true  of  all  the  other  six  instances,^  in  which  it  occurs 
in  our  Epistles,  and  one  of  those  instances  is  in  the  be- 
ginning of  this  chapter,  where  the  writer  states  the  sub- 
ject that  he  is  still  discussing. 

In  like  manner,  the  other  term  here  employed  is  found 
in  five  other  places  in  the  New  Testament,  in  all  of  which 

'Dan.  8:24.  '  napovaia. 

'  1  Thess.  2  :  19 ;  3:13;  4:15;  5  :  23  ;  2  Thess.  2  :  1,  9. 


620  LECTURES    ON  [LECT.  VII. 

it  is  translated  appearing  ;  and  in  one  of  those  places  it 
is  used  of  our  Saviour's  first  advent ;  in  the  other  four, 
of  His  second.^ 

Unless,  therefore,  the  more  pains  Paul  is  at  to  assert 
a  thing,  the  less  we  are  to  believe  it,  we  may  safely  con- 
clude that,  when  he  affirms  of  the  'Man  of  Sin,  the  son 
of  perdition ' — whoever  he  may  be — that  the  Lord  shall 
'destroy  Mm  ' — not,  with  His  appearing  ;  that  would  have 
been  enough — not,  with  His  coming  ;  that  too  would 
have  been  enough — but '  with  the  appearing  of  His  com- 
ing,^ the  only  meaning  possible  is  that  Antichrist  shall 
last  till  the  Lord's  return  from  heaven,  and  shall  then 
perish  in  Christ's  own  presence,  and,  so  to  speak,  by 
His  avenging  hand.  And  then,  since  the  Man  of  Sin 
himself  had  not  yet  been  revealed,  it  was  obviously  a 
most  vain  thing  for  any  to  disquiet  themselves  with  ap- 
prehensions about  the  day  of  the  Lord  having  come. 

Having  reached  this  point,  the  writer  perhaps  might 
have  been  expected  to  pause,  or  pass  on  to  another 
theme.  Instead  of  that,  he  immediately  turns  at  the 
ninth  verse  to  complete  the  portrait  of  the  Man  of  Sin, 
as  if  for  the  purpose  of  giving  his  brethren  the  fuller  as- 
surance, that  thus  far  there  had  been  no  manifestation 
of  this  last  and  greatest  of  the  foes  of  Christ  and  His 
people.     But  time  will  not  allow  us  to  pursue  the  sub- 

'  1  Tim.  6  :  14  ;  2  Tim.  1  :  10  ;  4:1,8;  Tit.  2  :  13.  In  our  te.xt  the 
English  version  follows  the  Bishops'  Bible.  Tyndale,  Cranmer,  and 
the  Genevan  have  appearance. 


CH.  2:3-8.]  SECOND     T  H  E  SS  AL  0  N  I  AN  S  .  521 

ject  farther  at  present.  Let  me  only,  in  conclusion,  ask 
you  to  observe  that  the  verses,  which  we  have  now  ex- 
amined, furnish  very  strong  motives  at  once  for  humili- 
ation and  caution,  and  for  gratitude  and  joy. 

It  may  well  humble  us,  and  put  us  on  our  guard,  to  find 
in  the  Church  of  Grod,  at  all  periods  of  her  history,  this 
continual  tendency  to  declension  and  apostasy.  Surely 
nothing  but  God's  own  unchangeable  purpose  and  al- 
mighty grace  will  account  for  her  inextinguishable  life, 
or  the  preservation  of  any  single  soul.  Let  us,  dear 
brethren,  keep  near  the  mercy-seat,  and  walk  softly 
before  Him. 

Here,  for  example,  was  a  church  gathered  by  the 
ministry  of  the  '  very  chiefest '  ^  Apostle,  and  by  him 
most  carefully  instructed  in  what  pertains  to  the  coming 
of  the  Lord  in  the  glory  of  His  kingdom,  and  that 
blessed  hope  becomes  her  peculiar  joy.  But  how  soon, 
after  his  leaving  her,  does  she  forget  his  instructions, 
lose  sight  of  the  Divine  plan,  and  is  in  danger  of  falling 
into  most  disastrous  error  on  that  very  topic  !  Deem 
it  not  an  impossible  thing,  that,  after  the  lapse  of 
eighteen  centuries,  our  views  also  on  that  topic  may  be 
be  found  to  differ  essentially  from  those  which  Paul 
taught.  Nay,  I  must  not  conceal  my  solemn  conviction, 
that,  in  regard  to  the  time  and  purposes  of  our  Lord's 
second  advent,  modern  professors  generally  are  as  far 
astray,  though  in  the  opposite  direction,  as  the  Thessa- 
lonians  ever  were.     In  some  respects  our  mistake  is 

'  2  Cor.  11  :  5. 


522  LECTURES    ON  [LECT.  VII. 

even  more  perilous  than  theirs.  Waiting  and  longing, 
as  they  did,  for  the  day  of  Christ,  they  may  have  given 
too  ready  an  ear  to  deceptive  reports  of  its  arrival, 
while  they  knew  it  not,  and  then  they  could  not  fail 
to  be  indeed  greatly  disturbed.  We,  on  the  other 
hand,  having  succeeded  to  our  own  satisfaction  in 
putting  off  that  day  to  a  far,  far  distant  future,  natu- 
rally enough  concern  ourselves  very  little  about  it,  and 
have  taken  to  making  the  best  of  the  present  evil  world. 
If  we  do  not  openly  join  the  scoffers  who  say  :  '  Where 
is  the  promise  of  His  coming  ? '  ^  yet  in  our  dreams  of 
universal  political  and  social  amelioration,  and  of  the 
world's  conversion,  we  are,  alas,  but  poorly  prepared  to 
meet  that  '  hour  of  temptation,  which  shall  come  upon 
all  the  world,  to  try  them  that  dwell  upon  the  earth.'"  ^ 
May  the  good  Lord  fulfil  to  us  His  most  gracious  word, 
and  '  keep  '  us  all  from  that  hour  ! 

But  I  said  there  was  comfort  here,  as  well  as  warn- 
ing. Our  heavenly  Father  has  not  sought  to  hide  from 
His  children  the  things  that  are  coming  on  the  earth. 
And  what  a  joy  is  it  to  be  assured,  that  our  whole 
future  as  individuals,  and  the  whole  future  of  the 
Church,  are  alike  under  the  regulation  of  His  wisdom 
and  love !  The  times  and  the  seasons  of  the  evil  and 
the  good  are  all  of  His  appointment,  and  in  His  power. 
However  long,  and  with  whatever  craft  and  energy,  the 
mystery  of  lawlessness  may  work — however  extensively 

^  2  Pet.  3  :  4.  '  Rev.  3  :  10. 


CH.2:3-8.]  SECOND     THESSALONIANS.  523 

the  apostasy  may  prevail — the  Man  of  Sin  must  wait 
till  ^his  own''  allotted  '  time^  arrive,  before  he  can  tread 
the  stage  of  his  impious  triumph  ; — triumph  fierce  and 
terrible,  while  it  lasts,  but  having  also  its  bounds,  which 
it  cannot  pass.  For,  lo,  we  read  again,  that  '  in  His  own 
times'  God  'shall  send  Jesus  Christ,'^  and  that  hand, 
which  for  our  sakes  was  nailed  to  the  cross,  shall  lay 
the  Usurper  low,  and  over  his  sudden,  flaming  fall  the 
emancipated  earth  and  the  insulted  heavens  shall  exult 
together. 

'  1  Tim,  G  :  15  {Kaipolg  ISioig)  ;  Acts  3  :  20. 


LECTURE  YIII. 

II.  Thess.  2  :  9-12. — '■Even  him,  whose  coming  is  after  the  work- 
ing of  Satan  with  all  power  and  signs  and  lying  wonders,  and 
with  all  deceivableness  of  unrighteousness  in  them  that  perish  ; 
because  they  received  not  the  love  of  the  truth,  that  they  might 
be  saved.  And  for  this  cause  God  shall  send  them  strong  de- 
lusion, that  they  should  believe  a  lie :  that  they  all  might  be 
damned  who  believed  not  the  truth,  but  had  pleasure  in  un- 
righteousness.' 

The  Apostle  here  resumes  the  dark  and  terrible 
theme  of  the  previous  verses.  The  details  which  are 
now  added  respecting  the  operations  and  temporary 
success  of  '  the  Man  of  Sin.  the  son  of  perdition,'  not 
only  tended  to  allay  the  present  agitation  at  Thessa- 
lonica,  by  enabling  the  believers  there  to  conclude  with 
still  greater  certainty,  that  nothing  fairly  answering  to 
this  description  of  one  of  the  necessary  precursors  of 
the  Lord's  advent  had  yet  been  seen.  They  were  fitted 
to  be  no  less  useful  in  furnishing  the  means  of  Anti- 
christ's identification,  and  in  establishing  the  Church  of 
Cod  against  his  seductions,  whensoever  he  should 
appear. 

Observe,  then,  that  his  coming  was  to  be  in  some  re- 


OH.2:9-12.]  S  EC  ON  D    T  H  E  S  S  A  L  0  NI A  N  S  .  525 

spects  a  sort  of  infernal  caricature  of  that  of  Christ  Him- 
self. '  Whose  coming,^  says  Paul — his  entire  coming  ;  his 
spirit,  and  aims,  and  measures  throughout — '  is  after  the 
working,^  or  accm^ding  to  the  energy,  '  ofSatan.^  *  There 
will  in  this  case  be  more  than  the  manifestation  of  a  hu- 
man depravity.  As  the  Church  is  the  '  body  of  Christ, 
the  fulness  of  Him  that  filleth  all  in  all,'  and  in  her  God 
shows  'the  exceeding  greatness  of  His  power,' ^  so  in 
Antichrist,  Satan's  masterpiece,  will  Satan,  so  to  speak, 
exhaust  himself,  putting  forth  through  him  all  his  own 
resources  of  strength  and  skill,  and  that  in  both  spheres 
of  his  operation,  the  external  and  the  spiritual. 

'With  all  power  and  signs  and  wonders  of  falsehood.''^ 
These  various  exhibitions  of  Satanic  might  will  have 
this  quality  in  common.  Coming  forth  from  him  who 
'  is  a  liar,  and  the  father  of  it,'  ■*  they  will  partake  of  his 
character,  and  will  aim  at  the  promotion  of  his  kingdom 
of  lies.  But  we  are  by  no  means  to  infer  from  this, 
that  they  will  be  nothing  more  than  juggler's  tricks  or 
optical  delusions.  Impossible  as  it  is  to  conceive  of  an}^ 
natural  law  being  truly  for  an  instant  suspended,  ex- 
cept by  His  will  who  originally  established  it,  and  while, 
therefore,  it  may  be  safely  asserted  that  no  genuine 
miracle  ever  was,  or  ever  can  be,  wrought  for  the  con- 

'  Kar'  evepyeiav  rov  'Larava.  These  words  the  German  versions 
and  commentaries  generally  treat  as  a  mere  explanatory  or  paren- 
thetical appendage  to  what  they  regard  as  the  main  predicate,  ta~Lv 
F.v  ndorj  ktX.  :  '■rohose  coming  is  {according  to  the  energy  of  Satcm) 
with  all  poxoer^  &c.  But  in  this  construction,  while  it  has  no  advan- 
tage in  point  of  grammar,  there  is  a  serious  damage  to  the  sense. 

'  Eph.  1  :  19,  23;  3  :  20  ;  &c.        '  Hpaoi  ifievdovg.       '  John  8  :  44. 


526  LECTURES    ON  [LECT.  VIII. 

firmation  of  a  falsehood/  yet,  on  the  other  hand,  we 
have  no  reason  to  doubt  that,  were  the  spirits  of  dark- 
ness suffered,  for  whatever  holy  ends  of  the  Divine  wis- 
dom, to  exert  in  the  material  world,  and  before  the 
eyes  of  men,  their  own  natural  faculties,  the  merely 
physical  results  might  be  such  as  we  should  find  our- 
selves unable  to  discriminate  from  the  miraculous  ;  just 
as  the  ignorant  have  often  been  bewildered  and  ap- 
palled by  the  experiments  of  a  scientific  superiority. 

It  is,  therefore,  a  very  great  and  perilous  mistake,  to 
regard  the  wonderful  and  inexplicable  as  any  adequate 
test  of  the  truth  of  doctrine.  Against  this  snare  the 
people  of  God  have  been  solemnly  warned  under  both 
dispensations.  'If,'  said  Moses,  'there  arise  among 
you  a  prophet,  or  a  dreamer  of  dreams,  and  giveth  thee 
a  sign  or  a  wonder,  and  the  sign  or  the  wonder  come 
to  pass,  whereof  he  spake  unto  thee,  saying,  Let  us  go 
after  other  gods,  which  thou  hast  not  known,  and  let  us 
serve  them  ;  thou  shalt  not  hearken  unto  the  words  of 
that  prophet,  or  that  dreamer  of  dreams,  for  the  Lord 
your  God  proveth  you,  .  .  .  and  that  prophet,  or  that 
dreamer  of  dreams,  shall  be  put  to  death.' ^  And  so 
our  Lord,  speaking  of  the  '  false  Christs  and  false 
prophets'  that  were  to  arise,  distinctly  affirms  that  they 

'  I  do  not  forget  the  case  of  Pharaoh's  magicians.  But  even  grant- 
ing that,  in  their  first  attempts  to  counterwork  the  servants  of  God, 
their  success  was  as  real  as  it  seemed  to  be,  it  must  be  considered 
that  those  feats  were  only  the  commencement  of  a  process  of  trial, 
that  was  not  meant  to  stop  there,  but  was  to  go  steadily  forward,  and 
presently  to  issue  in  utter  and  confessed  discomfiture. 
'  Deut.  13  : 1-5. 


CH.2:9-12.]  SECOND    T  H  E  SS  ALO  N  I A  N  S  .  527 

should  '  show  great  signs  and  wonders,  insomuch  that, 
if  it  were  possible,  they  would  deceive  the  very  elect.'  ^ 
In  the  Apocalypse,  accordingly,  this  very  thing  met  the 
eye  of  the  Seer  again  and  again.  'And  I  beheld  an- 
other beast  coming  up  out  of  the  earth.  .  .  .  And  he 
doeth  great  wonders' — or  signs;  for  it  is  the  same 
word^  so  rendered  in  our  text — 'so  that  he  maketh 
fire  come  down  from  heaven  on  the  earth  in  the 
sight  of  men,  and  deceiveth  them  that  dwell  on  the 
earth  by  the  means  of  those  miracles' — or  signs;  still 
the  same  word — 'which  he  had  power  to  do.'^  And 
finally  under  the  sixth  vial,  as  the  world-drama  hastens 
to  its  catastrophe,  '  the  spirits  of  devils  working  mir- 
acles ' — ov  of  demons,  doing  sigfis — are  seen  '  going  forth 
unto  the  kings  of  the  earth  and  of  the  whole  world,  to 
gather  them  to  the  battle  of  that  great  day  of  God 
Almighty.'  *  So  that  there  are  not  wanting  abundant 
testimonies  of  Scripture  to  confirm  the  announcement 
here  made,  that  the  coming  of  the  Man  of  Sin  shall  be 
'  with  all  power  and  signs  and  wonders  of  falsehood^ 

He  does  not,  however,  rely  for  success  altogether  on 
these  outward  prodigies.  It  is  added  :  '  and  with  all  de- 
ceitfulness"  of  unrighteousness^ — deceitfulness  springing 
from  unrighteousness,  and,  under  whatever  specious  dis- 

'  Matt.  24 :  24.  "  a7]iiela.  '  Rev.  13  :  11,  lo,  14. 

■*  llev.  16  :  14  {nvevi-iara  datfiovojv  ttoiovv-x  arjjXEia). 
^d'nd-'q.    Our  older  writers  often  use  deceivahle  and  deceivableness 
in  this  active  sense.    Nor  is  there  any  reason  for  supposing  (as  Schole- 
field  docs,  and  as  Alford  seems  to  do),  that  our  Translators,  in  retain- 
ing here  what  they  found  in  previous  versions,  meant  any  thing  else. 


528  LECTURES     ON  [LECT.  VIII. 

guises,  working  toward  unrighteous  issues.  '  Speaking 
lies  in  liypocrisy '" — '  by  good  words  and  fair  speeches 
deceiving  the  hearts  of  the  simple'^ — an  insinuating 
plausibiUty,  a  bland  address,  and  smooth  persuasive- 
ness— pretensions  even  to  higher  forms  of  truth,  a  purer 
and  more  rigorous  morality,  and  a  more  expansive  be- 
nevolence— such  have  ever  been  among  the  most  fa- 
miliar artifices  of  errorists.  Like  the  serpent,  when,  as 
described  by  the  poet,  he  first  accosted  Eve  : — 

'         .         .         .         With  tract  oblique 

'  At  first,  as  one  who  sought  access,  but  fear'd 

'To  interrupt,  side-long  they  work  their  way.'  "^ 

'And  no  marvel  ;  for  Satan  himself  is  transformed  into 
an  angel  of  light.  Therefore  it  is  no  great  thing  if  his 
ministers  also  be  transformed  as  the  ministers  of  right- 
eousness.'^ And  so  the  Man  of  Sin,  his  mightiest  min- 
ister, the  great  Satanic  wonder-worker,  was  to  be  a  no 
less  complete  embodiment  of  Satanic  craft,  and  this  in 
all  probability  combined  with  the  highest  measure  of 
natural  gifts  and  accomplishments. 

But  now  let  us  see  what  is  here  said  of  his  victims  : — 
'  with  all  deceilfulncss  of  unrighteousness  in  those  who  are 
perishing.^  ^     As  our  Lord   taught  that,  in   the   times 

Even  now  Trench  {English  Past  and  Present^  New  York  edition,  p, 
130)  writes  thus:  '  Words  that  have  changed  their  meaning  have  often 
a  certain  deceivableness  about  them.' 

'  1  Tim.  4:2;  Pvom.  10 :  18.         ^  Milton,  Par.  Lost,  ix.  510-2. 
'2  Cor.  11  :14,  15. 

'  iv  Tolg   aTToAAv/itVoff.     The  ev  (in)   is  now  frequently  omitted, 


CH.2:9-12.]         SECOND     T  HE  SS  A  L  0  NI A  N  S  .  529 

preceding  His  advent,  nothing  but  the  ahnighty  grace 
of  Divine  election  v^^ould  preserve  any  from  the  snares 
of  evil,  and,  as  one  sure  sign  of  perdition  is  blindness  to 
the  glory  of  the  gospel,^  so  another  is,  to  fall  under  the 
spell  of  Antichrist.  He  sits  in  the  temple  of  God,  and 
there  displays  his  pomp  and  his  wonders  before  all  the 
worshippers.  But  it  is  only  the  perishing  that  he  suc- 
ceeds in  deceiving  ;  and  the  reasons  of  this  success  im- 
mediately follow,  as  they  exist  on  man's  part,  and  on 
God's. 

The  whole  case  is  explained  as  one  of  righteous  retri- 
bution. Antichrist's  power  of  deception  is  the  legiti- 
mate  consequence  of  men's  previous  treatment  of  the 
truth — God's  saving  truth.  ^Because'  —  literally,  ybr 
tliat^"  in  strict  requital  ;  their  fate,  awful  as  it  is,  is  a 
just  quid  pro  quo — '  the2j  received  not  the  love  of  the 
truth ' — it  was  offered  to  them,  but  they  did  not  accept  ^ 
it — '  that  they  might  he  saved.''  Not  onl}^  did  they  hate 
and  reject  the  truth  ;  they  resisted  and  quenched  ever}- 
gracious  influence,  by  which  God  sought  to  subdue 
their  enmity.  '  Tlie  truth '  revealed  a  Saviour,  and 
brought  His  salvation  near.     Nothing  more  was  needed 

leaving  what  is  then  commonly  construed  as  a  dative  of  disadvantage : 
for  the  perishing.  By  many  also,  who  retain  it,  it  is  translated 
«W2on^,  and  connected  with  the  beginning  of  the  9th  verse :  vjhose 
coming  is  among,  &c. 

'  Matt.  24  :  24;  2  Cor.  4  :  3  (where  the  very  same  phrase  occurs  :  iti 
those  who  are  perishing). 

^avd'  u)v.    Compare  Acts  12 :  23. 
*  ovK  idi^avTO.   See  on  1  Thess.  1:6;  2:13. 

34 


530  LECTURES    ON  [LEGT.  VIII. 

to  save  them,  than  they  should  love  and  embrace  that 
truth.  They  did  not  embrace  it,  because  they  did  not 
love  it.  The  truth  made  manifest  their  ruin  and  help- 
lessness ;  it  reproved,  humbled,  warned,  and  they  would 
not  love  it,  but  regarded  it,  and  repelled  it,  as  an  irk- 
some presence — a  hostile  intruder. 

'And  for  this  cause ' — on  account  of  their  perverse, 
obstinate  opposition  to  the  truth — 'God  shall  send'^  them 
strong  delusiofi ' — a  ivorhing  or  energy  of  delusion  ^  — 
'  that  thetj  should  believe  a  lie,''  or  rather,  that  they  may 
believe — iii  order  to  their  believing — the  falsehood  ^ — the 
falsehood,  namely,  that  the  Man  of  Sin  is  striving  to  in- 
troduce. The  reference  may  be  to  the  'power  and 
signs  and  wonders  of  falsehood '  mentioned  in  the  9th 
verse  ;  ^  or  perhaps  to  that  characteristic  lie  of  Anti- 
christ, in  '  showing  himself  forth  that  he  is  God,'  in 
which  the  Satanic  promise  in  the  garden,  '  Ye  shall  be 
as  gods,'^  may  be  considered  as  finding  its  last  and 
highest,  but  still  appropriate — that  is  to  say,  lying — 
fulfilment. 

But  the  main  thing  to  be  noticed  here  is,  that  God 
will  send  the  Antichristian  lie,  that  the  haters  and  re- 
fusers of  His  truth  may  believe  that.  This,  you  per- 
ceive, is  what  the  verse  quite  plainly  asserts.  Yer}^ 
many  shrink  from  it,  however,  and  would  fain  have  the 

'  Several  recent  editors  read  Trej-inei,  is  sendinf/. 

*  Evepyeiav  TrXdvrjg.  '  elg  rb  marevaai  avrovg  tg)  ipevdec. 

*  Compare  the  definite  reference  of  6  ipevaT')]^,  the  liar,  in  1  John 
2:  22,  to  the  abstract  6  ipevdog,  lie,  of  the  previous  verse. 

'  Gen.  3  :  5. 


CH.  2:9-12.]         SECOND     T  HE  S  S  ALO  N I A  N  S  .  531 

words  represent  the  faith  in  Antichrist  as  simply  the 
result  of  God's — not  sending,  but— permitting  Anti- 
christ to  appear  and  work,  rather  than  as  what  was 
distinctly  included  in  the  Divine  purpose.  But  all  such 
attempts  at  mending  Scripture,  under  pretense  of  saving 
the  Divine  honour,  are  as  silly  as  they  are  unbecoming. 
They  effect  nothing  that  is  worth  the  trouble.  Cer- 
tainly it  will  not  be  denied,  that  God  at  least  knew 
what  the  result  was  going  to  be  of  the  revelation  of  the 
Man  of  Sin.  Why,  then — it  might  still  be  objected  by 
those  who  take  pleasure  in  citing  the  Infinite  One  to 
the  bar  of  their  puny  reason— why  does  He  suffer  that 
revelation  ?  Why  is  the  Withholder  taken  out  of  the 
way?  Why  is  not  the  great  Deceiver  crushed  while 
yet  in  embryo,  instead  of  being  finally  let  loose  upon  a 
helpless  race,  utterly  unable  to  cope  with  his  delusions  ? 

No  real  difficulty,  therefore,  is  avoided  by  these  mol- 
lifying processes,  and  Scripture  throughout  disowns 
them.  According  to  our  Apostle,  this  child  of  hell 
comes  to  execute  on  earth  a  judicial,  punitive,  Divine 
mission.  Paul  does  not  say,  that  God  compels  any  man 
to  believe  in  Hirn  ;  but  he  does  say  that,  in  lifting 
the  veil  that  hides  the  Antichrist,  one  of  God's  designs 
is  to  begin  to  avenge  the  wrong  already  done  to  '  the 
truth,'  by  showing  that  in  the  free,  spontaneous  exer- 
cise of  a  depraved  nature,  the  wilful  despisers  of  His 
own  saving  grace  will  yield  ready  credence  to  the  lie  of 
the  cruel  and  treacherous  Blasphemer. 

And  yet  another  and  ulterior  design  is  presented  in 


532  LECTURES    ON  [LECT.  VIII, 

the  12tli  verse  :  'That  all  may  he^ — not  '  dam?ied;  '  the 
original  word  ^  vcr}'  rarely,  if  ever,  means  that.  In  the 
cases,  where  this  idea  of  condemnation  and  punishment 
has  been  attached  to  it,  it  is  rather  an  inference  from 
the  context,  or  from  the  known  character  of  the  object, 
than  what  the  verb  properly  expresses,  or  of  itself  im- 
plies. Perhaps  the  utmost  that  it  anywhere  means  is 
the  act  of  separating,  discerning,  discriminating,  and  so 
adjudging,  according  to  the  truth  of  each  particular 
case.  And  just  so  here  :  '  that  all  maty  be  judged^ — of 
course,  according  to  their  character  and  deserts,  as  these 
have  been  exhibited,  and  are  now  again  summed  up — 
*  who  believed  not  the  truth,  but ' — not  merely  believed 
the  falsehood  ;  not  merely  gave  themselves  up  willing 
captives  of  the  infernal  delusion  ;  but  did  that,  because 
they  loved  sin — '  had  pleasure  in  unrighteous?iess  J 

The  whole,  then,  is  just  as  if  it  had  been  said  : — Men 
hate  the  truth,  w^hich  God  sends  to  them  for  their  sal- 
vation, and  even  refuse  to  be  reconciled  to  it.  He  then, 
and  therefore,  instead  of  destroying  them  at  once,  takes 
measures  to  bring  out  all  the  sin  and  madness  of  their 
hearts  ;  and  this,  in  order  to  their  being  ultimately 
brought  into  judgment,  when  He  shall  be  justified  in 
His  speaking,  and  shall  be  clear  in  His  judging.'^  In 
other  words,  God's  purpose  is,  by  means  of  an  extreme 
manifestation  of  human  wickedness,  to  draw  forth  and 
vindicate    the    declaration    of   the    Divine   judgment, 

'  Kpivu.  »Eccl.  11:9;  Ps.  51  :  4. 


CH.2:9-12.]  SECOND    T  HESS  AL  0  NI ANS .  533 

'When  judged,'  says  Augustine^ — judged,  that  is,  for 
rejecting  the  truth — 'when  judged,  they  shall  be  se- 
duced ;  and  when  seduced,  they  shall  be  judged.' 

We  have  thus,  brethren,  reviewed  with  some  care 
the  terms  of  this  great  prophecy,  and  should  now  be 
better  prepared,  if  not  to  frame  a  positive  theory  for 
ourselves  as  to  the  real  import  of  the  whole,  at  least  to 
form  an  opinion  of  the  comparative  value  of  the  views 
that  have  been  advanced  by  others.  These  are  very 
various  and  discordant,  nor  would  it  serve  any  good  pur- 
pose to  attempt  here  any  thing  like  an  exhaustive  detail.^ 
But  it  will  not  require  many  words  to  give  you  a  general 
idea  of  the  more  prominent  classes  of  interpretation. 

1.  There  are  those,  in  the  first  place,  among  the 
modern  Germans  especially,^  who  make  short  and  easy 
work  of  the  matter  by  stripping  the  passage  of  all  seri- 
ous prophetic  authority,  and  treating  it  as  a  fanciful 
expression  merely,  in  a  form  suggested  by  the  writer's 
Jewish  education,  of  his  own  personal  feelings  and  fore- 
bodings at  the  time  ; — a  hypothesis  of  which  it  is  quite 
enough  to  say,  that  no  one  who  believes  in  the  inspira- 
tion of  the  Scriptures  can  feel  much  interest  in  it. 

2.  Then,  secondly,  there  is  a  number  of  expositions, 
less  offensive  in  principle,    but   almost  equally  futile, 

'  De  Civ.  Dei.  xx.  19.  4. — '  Judicali  scJucentiir,  et  seducti  judica- 
buntur.' 

'  The  best  synopsis  is  that  given  by  Lilnemann,  and  adopted  by  Alford. 
^  De  Wette,  Liinemann,  &c. 


534  LECTURES    ON  [LECT.  VIII. 

which,  allowing  the  proiDhetical  character  of  the  de- 
scription, restricts  its  application  to  the  destruction  of 
Jerusalem  by  the  Romans,  and  to  persons  and  principles 
and  events  that  preceded  that  catastrophe.  As  to  the 
latter  particulars  scarcely  two  of  this  class  of  interpre- 
ters^ agree  ;  but  their  variations  need  not  be  recounted, 
since  all  of  them  concur  in  the  impossible  reference,  to 
the  calamity  just  mentioned,  of  the  coming  of  the  Lord 
spoken  of  in  the  8th  verse. 

3.  In  the  third  place,  there  is  what  may  be  called  the 
Protestant  interpretation,  as  being  that  which  prevails 
in  the  Reformed  churches,  and  which  was  loudly  pro- 
claimed by  the  Reformers  themselves,  though  traces  of 
it  abound  likewise  among  the  reforming  parties  of  the 
middle  ages.  As  commonly  explained — (for  here  also 
there  are  partial  divergencies) — it  embraces  these 
points: — ''The  apostasy^  is  the  widespread  papal  de- 
parture from  the  evangelical  faith  and  worship.  '  The 
Man  of  Siti — the  Son  of  perdition — the  Lawless  0?ie ' — is 
the  papal  hierarchy,  with  the  Pope  himself  at  its  head. 
'The  temple  of  God''  in  which  Antichrist  sits  is  the 
Christian  Church.  'That  which  hindered''^  his  un- 
timely revelation  was  the  existence  and  power  of  the 
Roman  Empire;  and  'he  who  hindered.^ '^  or  withheld, 
was  the  Emperor.  The  consumption  of  Antichrist  '  by 
the  breath  of  the  Lord's  mouth,^  and  his  final  destruction 

'  Grotius,  Hammond,  Whitby,  &c. 

^  6  KaTix(jiv. 


CH.  2:9-12.]         SECOND     THESSALONIANS.  635 

'hy  the  appearing  of  the  Lord^s  coming,^  is  the  gradual 
wasting,  and  ultimate  extinction,  of  Popery  by  the 
preaching  of  the  pure  gospel ;  though  Calvin  and  many 
others  do  not  fail  to  perceive  and  acknowledge,  that  the 
latter  and  more  complete  result  must  be  reserved  to 
illustrate  the  second  advent,  at  the  time  of  the  restitu- 
tion of  all  things. 

It  will  surely  not  be  denied  by  any  one,  who  has 
studied  the  history  and  character  of  the  Papacy,  that 
this  Protestant  scheme,  at  least  with  Calvin's  modifica- 
tion of  the  last  point,  is  able  to  sustain  itself  by  many 
and  strong  arguments.  Indeed,  the  only  question  is, 
whether  we  should  be  justified  in  saying  that  it  is  the 
full  and  absolute  truth  on  the  subject.  And  there  I  am 
not  without  serious  doubts,  suggested  by  the  following 
considerations  : — 

(1)  There  seems  to  be  an  unfair  limitation  in  the 
view,  as  stated  above,  in  that  it  makes  no  account 
either  of  the  grievous  delinquencies  of  the  great  Greek 
Church — though  some  of  the  Reformers,  it  may  be 
mentioned  in  passing,  did  recognize  in  Mahomet  and 
Mahometanism  the  existence  of  an  Eastern  Antichrist 
— or  of  the  many  antichrists  overrunning  Protestantism 
itself. 

(2)  Then  I  do  not  see  how,  without  some  measure  of 
polemical  exaggeration,  the  Pope  can  be  said  fully  to 
realize  the  apostolic  description  of  the  Man  of  Sin.  The 
resemblance,  no  doubt,  is  a  startling  one  ;  but  a  near 
and  close  scrutiny  does  not  confirm  the  first  impression 


536  LECTURES    ON  [LECT.  VIII. 

of  identity.  Thus,  the  prophecy^  speaks  apparently  of 
an  open  lawlessness,  a  defiant  infidelity,  and  an  undis- 
guised blasphemy,  such  as  Popery  thus  far  cannot  in 
fairness  be  charged  with.  Nor  do  her  l3dng  wonders 
and  despicable  impostures  exhibit  any  such  energy  of 
Satan  as  might  deceive,  if  it  were  possible,  the  very 
elect.  Nor  yet  would  we  dare  to  class  with  the  perish- 
ing all  those  who  have  drunk  of  her  cup,  and  have  been 
deceived  by  her  sorceries. 

(3)  It  may  be  added,  that  the  spirit  of  the  prophecy, 
as  adapted  to  the  occasion  that  called  it  forth,  seems  to 
i-equire  a  much  shorter  interval  between  the  revelation 
of  Antichrist  and  that  of  his  Destroyer,  than  this  theory 
allows. 

But  if  for  these  reasons  we  hesitate  to  affirm  that 
Popery,  apostate  though  she  be,  and  in  so  many  of  her 
aspects  antichristian,  is  the  very  Man  of  Sin,  whose  pic- 
ture has  hung  here  for  these  eighteen  centuries  in  the 
gallery  of  inspiration,  where  shall  we  look  for  him  ? 

4.  Now  there  is  still  another  general  view  that  has 
not  yet  been  mentioned,  and  it  possesses  for  us  the 
greater  interest,  if  not  greater  authority,  as  being  that 
which  prevailed  in  the  age  immediately  succeeding  that 
of  the  Apostles,  and  for  many  ages  after.  Those  hold- 
ing it  differed  or  doubted,  it  is  true,  respecting  some  of 

^  Compare  1  John  2:  22:  'Who  is  the  liar  (6  ipsvar?]^),  but  he 
that  denieth  that  Jesus  is  the  Christ  ?  This  is  the  Antichrist  {ovrog 
loTLv  6  dvrixpi'Oroq),  who  denieth  the  Father  and  the  Son.' 


CH.2:9-12.]         SECOND    T  HE  S  S  AL  0  NT  AN  S  .  537 

the  minor  details; — as  whether  '  the  mijstery  of  lawless- 
ness'' was  the  Emperor  Nero,  or  the  budding  heresies  of 
the  time  ;  whether  '  the  temple  of  God '  be  a  temple  at 
Jerusalem,  or  the  Church  of  Christ ;  and  whether  '  tliai 
luhich  withholdeth''  was  the  grace  of  the  Spirit,  or  His 
miraculous  gifts,  or  God's  decree,  or,  according  to  the 
common  understanding,  the  Roman  Empire.  This  last 
opinion  it  was,  that  led  the  early  Christians  to  pray 
habitually  for  the  continuance  of  that  Empire,  lest,  on 
its  downfall,  the  dreaded  Antichrist  should  immediately 
appear.  And,  supposing  it  to  be  the  correct  opinion, 
then,  as  the  writer  takes  it  for  granted  that  the  hin- 
drance shall  be  'taken  out  of  the  way,'  we  can  under- 
stand the  apparent  reserve  and  caution  with  which  he 
alludes  to  it  in  a  document,  which  was  likely  to  fall 
under  Rome's  vigilant  and  jealous  eye. 

But  while  on  this  and  the  other  points  specified  there 
was  not,  as  I  have  said,  entire  unanimity  among  the 
old  Fathers  of  the  Church,  they  were  for  three  centu- 
ries at  least  quite  at  one  in  understanding  b}^  '  the  Man  of 
Sin,  the  Son  of  perdition,  the  Lawless  One' — not  a  sys- 
tem of  falsehood  and  unrighteousness,  nor  a  succession 
of  individuals  at  the  head  of  such  a  system,  but,  accord- 
ing to  the  most  obvious  and  natural,  though  not  the 
necessary,  import  of  the  language — some  one  man,  the 
personal  Antichrist,  the  recipient  of  all  Satan's  energy, 
in  whom  Satan  should,  so  to  speak,  become  incarnate, 
and  thus  bring  to  a  decision  the  long-standing  feud  be- 
tween himself  and  the  woman's  Seed.     In  his  days  was 


538  LECTURES    ON  [LECT.  VIII. 

to  be  the  great — the  last — tribulation  of  the  Church. 
But  three  3^ears  and  a  half,  as  they  reckoned  the  pro- 
phetic period,  should  be  the  limit  of  his  reign  ;  and 
'then,'  said  they,  'the  Lord  will  come  from  heaven  in 
the  clouds,  in  the  glory  of  the  Father  ;  and,  casting 
Antichrist  and  his  adherents  into  the  lake  of  fire,  will 
bring  on  for  the  righteous  the  times  of  the  kingdom — 
the  seventh  day  of  holy  rest.'^ 

On  the  whole,  I  incline  to  believe,  from  the  best  con- 
sideration I  have  been  able  to  give  to  the  prophecy  be- 
fore us,  as  well  as  from  a  comparison  of  it  with  other 
prophecies,  that  this  ancient  faith  has  in  it  elements  of 
truth,  that  must  be  combined  with  the  Protestant  inter- 
pretation, before  we  can  get  at  the  full  import  of  this 
Divine  revelation. 

And  if  so,  then  how  solemn,  dear  brethren,  is  the 
prospect  before  us  !  The  last — the  subtlest — the  migh- 
tiest— the  most  depraved — and,  for  a  time,  the  most 
successful  of  all  the  Antichrists  is  still  to  appear  in 
Christendom,  and  draw  the  whole  world  '  wondering 
after  '  ^  him  !  Deem  it  not  '  impossible  that  humanity 
can  ever  come  to  such  an  entire  rupture  with  God.'^ 
Have  we  so  soon  forgotten  the  naked  horrors  of  the 

*  Ireiuciis,  Adu.  Haer.  30.  4:  '  Tiiin  veniet  Domunis  de  cojlis  in 
nubibus,  in  gloria  Patris,  ilium  quideni  et  obedientes  ei  in  stagnum 
ignis  mittens  :  adducens  autem  justis  regni  tempora,  hoc  est  requie- 
tionem,  septimam  diem  sanctificatam.'  ^  Rev.  13  :  3. 

'  De  Wette:  'Indem  die  Menscheifc  sich  niemals  so  fjmiz  mit  Gott 
in  Zwiespalt  setzen  kann.' 


CH.  2:9-12.]  SECOND     THESSALONIANS.  539 

first  French  revolution — that  dread  rehearsal,  as  it  might 
be  called,  of  Antichrist's  Godless  triumph  ?  Behold, 
then,  the  many  thousands,  who  in  our  own  day  have 
been  drawn  from  gospel  lands,  across  seas  and  conti- 
nents, by  the  bestial  lure  of  Mormonism  1  And  the 
many  tens  of  thousands,  who  in  this  favoured  land  of 
popular  education,  and  multiplied  Bibles,  and  Sabbath- 
schools,  and  Churches,  have  turned,  alas,  from  the  cross 
to  puzzle  over,  and  defile  themselves  with,  the  most 
wretched  trivialities  of  a  debasing  so-called  Spiritual- 
ism !  And  then  tremble,  0  my  hearers,  lest  ye  too, 
while  resisting  and  trifling  with  the  saving  truth,  should 
be  abandoned  by  God  to  the  belief  of  a  lie  ; — lest  of  you 
too  it  be  said,  as  of  Israel  of  old  :  '  My  people  would 
not  hearken  to  my  voice ;  and  Israel  would  none  of  me. 
So  I  gave  them  up  unto  their  own  hearts'  lust :  and 
they  walked  in  their  own  counsels.'^ 

The  whole  subject  is,  indeed,  a  sad  commentary  on 
the  favourite  modern  gospel  of  human  progress.  But 
'  if  it  be  said ' — and  here,  in  closing,  I  avail  m3^self  of 
the  words  of  an  eminent  living  interpreter" — 'if  it  be 
said,  that  this  is  somewhat  a  dark  view  to  take  of  the 
prospects  of  mankind,  we  may  answer,  first,  that  we 
are  not  speculating  on  the  phenomena  of  the  world,  but 
we  are  interpreting  God's  word  :  secondly,  that  we  be- 
lieve in  One  in  whose  hands  all  evil  is  working  for 
good, — with  whom  there  are  no  accidents  nor  failures, 
— who  is  bringing  out  of  all  this  struggle,  which  shall 

'  Ps.  81:  11,12.  'AlforJ. 


540  LECTURES.  [LECT.  VIII. 

mould  and  measure  the  history  of  the  world,  the  ulti- 
mate good  of  man  and  the  glorification  of  His  boundless 
love  in  Christ :  and  thirdly,  that  no  prospect  is  dark 
for  those  who  believe  in  Him.  For  them  all  things  are 
working  together  for  good  ;  and,  in  the  midst  of  the 
struggle  itself,  they  know  that  every  event  is  their 
gain  ;  every  apparent  defeat,  real  success  ;  and  even 
the  last  dread  conflict,  the  herald  of  that  victory,  in 
which  all  who  have  striven  on  God's  part  shall  have  a 
glorious  and  everlasting  share.' 


LECTURE    IX. 

II.  Thess.  2:  13-17. — 'But  we  are  bound  to  give  thanks  always 
to  God  for  you,  brethren  beloved  of  the  Lord,  because  God  hath 
from  the  begiiuiing  chosen  you  to  salvation  through  sauctification 
of  the  Spirit  and  belief  of  the  truth  :  whereunto  He  called  you 
by  our  gospel,  to  the  obtaining  of  the  glory  of,  our  Lord  Jesus 
Christ.  Therefore,  brethren,  stand  fast,  and  hold  the  traditions 
Avhich  ye  have  been  taught,  whether  by  word,  or  our  epistle. 
Now  our  Lord  Jesus  Christ  Himself,  and  God,  even  our  Father, 
which  hath  loved  us,  and  hath  given  us  everlasting  consolation 
and  good  hope  through  grace,  comfort  your  hearts,  and  stablish 
you  in  every  good  word  and  work.' 

From  depicting  the  horror  of  the  last  Antichrist — his 
rise,  characteristics,  and  doom — the  writer  here  turns 
again  rejoicing  to  speak  of  the  glorious  privileges  of  the 
faithful  at  Thessalonica — mingling,  however,  with  his 
abundant  thanksgivings  on  their  account  renewed  ex- 
hortation and  prayer.  The  transition  is  like  passing 
from  under  the  glare  of  some  disastrous  eclipse  into  the 
bright,  unclouded,  cheerful  sunshine. 

'Btit  ive' — we,  the  ministers  of  Christ,  who  have 
laboured  together  in  the  work  of  your  evangelization^ 
—  'are  bound''~we  gladly  feel  and  acknowledge  the  ob- 

'  The  Tjiielg  is  emphatic. 


542  LECTURES    ON  [LECT.  IX. 

ligation^ — ^  to  give  thmiks  to  God  always  for  you,  brethren 
beloved  by  the  Lord''" — the  Lord  Jesus — loved  by  Him 
with  a  love  as  faithful  and  enduring,  as  it  has  already 
shown  itself  to  be  fervent  and  disinterested.  And  then 
follows  a  glowing  statement  of  the  grounds  of  this  apos- 
tolic thanksgiving. 

'Because  God  chose  you  from  the  beginning'^ — not, 
from  the  first  preaching  of  the  gospel  in  Macedonia,  as 
some  would  explain  it ;  but,  from  everlasting* — *  before 
the  foundation  of  the  world,'  as  the  same  thing  is 
expressed  elsewhere.  Everywhere,  indeed,  does  our 
Apostle  trace  the  whole  scheme  of  human  redemption, 
with  all  its  blessed  consequences  here  and  hereafter,  to 
God's  '  own  purpose  and  grace,  which  was  given  us  in 
Christ  Jesus  before  the  world  began.'  So  far,  there- 
fore, as  the  certainty  of  this  truth  is  concerned,  it  mat- 
ters nothing,  my  hearers,  whether  we  understand  it  or 
not,  or  whether  we  like  it  or  not.  Scripture  does 
teach,  that  there  is  such  a  thing  as  a  Divine  choice  from 
among  men — a  'purpose  of  God  according  to  election,' 
and  that  '  not  of  works' — '  not  according  to  our  works'  ^ 
— not  resting  at  all  on  any  personal  claims  whatever, 
or  superiority  in  any  respect,  of  the  objects  of  this 
choice.  It  is  a  law  unto  itself.  The  reasons  of  it  are 
among  the  secret  things  of  God.  Paul  saw  the  river  of 
hfe  gushing  from  beneath  the  throne  ;  but  its  hidden 

'  As  in  ch.  1 :  3. 

^  Compare  1  Thess.  1 :  2,  4  (pages  49,  50,  53,  54). 

*  elkero  (or,  as  now  read,  dXaro)  vfid^  6  Qebg  arr'  apx^jg. 

See  1  John  1  :  1  :  2  :  18.  '  Rom.  9  :  11  ;  2  Tim.  1  :  9. 


CH.2:  13-17.]       SECOND    THES  S  ALONI ANS  .  543 

sources  there  he  seems  never  once  to  have  thought  of 
exploring.  Any  attempt  of  the  kind  he  would  doubt- 
less have  rebuked  as  sternly,  as  he  did  the  impious 
inference  from  the  Divine  sovereignty  against  human 
responsibihty.^  Nay,  the  Son  of  man  Himself  gives  us 
no  other  explanation,  as  He  looks  up  into  the  face  of 
His  Father,  and  exclaims  :  *  Even  so,  Father  ;  for  so  it 
seemed  good  in  Thy  sight.' ^  It  cannot,  then,  be  for 
our  profit,  to  search  any  farther  in  that  direction. 

In  the  opposite  direction,  thank  God !  all  is  clear 
and  open  ;  as  regards  both  the  end  for  which  God's 
people  are  chosen,  and  the  means  by  which  the  choice 
accomplishes  itself. 

The  end  is  salvation — salvation  from  sin,  sorrow, 
death,  and  hell,  and  from  the  assaults  and  wiles  of  all 
enemies.  '  God  chose  you  from  the  beginning  to  salva- 
tion^ — not  merely  to  your  present  condition  of  outward 
Church  privilege,  or  of  spiritual  attainment,^  but  to 
that  perfected  salvation  which  is  the  end  of  faith,*  and 
which  consists,  according  to  the  writer's  own  explana- 
tion in  the  next  verse,  in  'the  ohtaining  of  the  glonj  of 
our  Lord  Jesus  Christ  ;^— the  glory,  not  of  which  He  is 
the  author  and  bestower^ — true  as  that  also  is — but, 
with  which  He  Himself  is  glorified.®     '  So  different  is 

1  Rom.  9  :  20.  ^  Matt.  11 :  26.  '  Flatt,  Peile,  &c. 

*  1  Pet.  1:9.  'So  Benson,  Pelt,  &c. 

•  The  parallel  1  Thess.  5  :  9  is  sufficient  to  set  aside  the  interpreta- 
tion :  that  glory  might  he  acquired  for  our  Lord  Jesus  Cltrist  (so 
Chrysostom,  Q^^cumenius,  Theophylact,  Castalio,  Corn,  a  Lapide,  4&c.), 


544  LECTURES     ON  [I.ECT.  IX. 

your  portion,'  the  writer  seems  to  say,  '  from  that  of 
Antichrist  and  his  guilty,  deceived  followers.' 

But  mark  likewise  the  means,  b}^  which  the  eternal 
purpose  of  God  advances  to  its  own  glorious  end. 

'  God  chose  you  from  the  beginning  to  salvation 
through'' — literally,  in — '^' sanctification  of  the  Spirit.'' 
The  '  chosen  generation' — the  heirs  of  this  salvation — 
of  so  great  glory — must  needs  be  'a holy  nation.'^  But 
in  themselves  they  '  are  all  as  an  unclean  thing.' "  And 
therefore  the  Holy  Spirit  descends  in  His  renewing 
power,  to  regenerate  and  sanctify  them  wholly  : — a 
process  and  a  result,  you  will  observe,  distinctly  em- 
braced in  the  decree  of  God's  electing  love.  'Whom 
He  did  foreknow,  He  also  did  predestinate  to  be  con- 
formed to  the  image  of  His  Son.'  'He  hath  chosen  us 
in  Christ  before  the  foundation  of  the  world ' — not  cer- 
tainly because  we  were  holy,  but — '  that  we  should  be 
holy  and  without  blame  before  Him  in  love.'  And  with 
no  less  explicitness  is  the  same  view  set  forth  by  the 
Apostle  Peter  :  '  Elect  according  to  the  foreknowledge 
of  God  the  Father,  through  sanctification  of  the  Spirit."  * 

Lest,  however,  it  should  be  supposed,  that,  vv^iile  this 

and  that  suggested  by  Eph.  1 :  14  and  1  Pet.  2:9:  that  ye  might  be 
tlie  glorious  possession  of  our  Lord  Jesus  Christ  (so  nearly  the 
Syriae,  Luther,  Calvin,  Michaelis,  Steiger,  &c). 

'  Compare  1  Thess.  4  :  1  (page  227).      '  1  Pet.  2:9.      ''  Is.  04 :  6. 

*  Rom.  8:  29  ;  Eph.  1  :  4  ;  1  Pet.  1:  2.— Some  (Koppe,  Macknight, 
Schott,  &c.)  understand  the  human  spirit  to  be  meant  here ;  and 
others  (Wakefield,  Brown,  Peile)  would  render,  a  spiritual  purifica- 
tion— separation — consecration.  But  these  inferior  senses  are  not 
required  by  the  mere  absence  of  the  Greek  article. 


CH.  2:13-17.]        SECOND     THESSALONIANS.  545 

necessary  change  is  going  forward,  the  subjects  of  it  are 
altogether  passive  therein,  it  is  aclcled,  as  another  means 
by  which  the  Divine  choice  works,  or  as  another  ele- 
ment in  which  it  moves,  'a7id  belief  of  the  truth.''    As  the 
Divine  Spirit  is  the  Agent,  so  the  Divine  truth  is  the 
instrument  which  that  Agent  employs,  in  the  regenera- 
tion of  the  sinner,    and   his  subsequent   sanctification. 
The  unchangeable  law  on  this  subject  was  proclaimed 
in  that  prayer  of  Christ :   '  Sanctify  them  through  Thy 
truth  :  Thy  word  is  truth.' ^     And  it  has  been  verified 
in  the  constant  experience  of  the  Church.    But,  of  course, 
the  truth  itself  can  exert  no  saving  influence  whatever, 
except  as  it   is  understood   and  believed.     It  is  said, 
accordingly,  of  those  w^ho  become  the   prey  of  Anti- 
christ, that  they  '  believed  not  the  truth,  but  had  pleas- 
ure in  unrighteousness,'  and  so  they  come  at  last  to 
'  believe  the  falsehood.'     It  is  just  this  same  close  con- 
nection— this  same  principle  of  action  and  reaction — 
between  the  faith  of  men  and  their  moral  character, 
that  is  exemplified  also  in  the  children  of  Grod. 

And  here  again  let  it  be  remembered,  their  faitW  of 
the  truth,^  no  less  than  the  'sanctification  of  the  Spirit,'' 
was  included  in  the  eternal  purpose.  They  were  chosen 
to  be  saints  ;  and  they  were  chosen  to  be  believers. 
Faith  is  '  the  gift  of  God  ;'  ^  and  God  does  not  scatter 
His  gifts  at  random.     As  at  Antioch  in  Pisidia,  when 

'  John  17  :  17. 
*  This  is  the  only  instance  out  of  two  or  three  hundred,  in  which  our 
version  renders  niorcg,  belief.  ^  Eph.  2  :  8. 

35 


546  LECTURES     ON  [LECT.  IX. 

Paul  preached  Christ,  so  now  and  liere — at  all  times 
and  everywhere — '  as  many  as  are  ordained  to  eternal 
life  believe.'  ^  Nor  is  this  point  overlooked  by  Peter  in 
the  context  from  which  I  have  already  quoted,  and 
where  he  addresses  his  brethren  as  '  elect  according  to 
the  foreknowledge  of  God  the  Father,  through  sanctifi- 
cation  of  the  Spirit,  unto  obedience' — to  wit,  '  the  obe- 
dience of  faith.' ^ 

But  since  '  faith  cometh  by  hearing,  and  hearing  by 
the  word  of  God,' ^  it  therefore  follows  immediately  in 
the  14th  verse  :  'ivhereunlo  He  called  you  hy  our  gospel.^ 
Some^  take  this  to  mean,  to  vjhich  salvation  ye  were 
called  ;  others,^  to  which  faith  ye  were  called  :  and  oth- 
ers still, ^  to  which  sanctijication  and  faith  ye  ivere  called. 
But  there  is  no  reason  why  we  should  not  extend  the 
reference  to  all  that,  for  which,  whether  as  means  or 
end,  God  had  chosen  the  Thessalonians  ;  and  that,  as 
we  have  already  seen,  comprehends  faith,  sanctification, 
and  salvation.  The  last  of  these,  indeed,  is  the  leading- 
idea  and  ultimate  end,  to  which  the  others  are  but  sub- 
sidiary ;  and  therefore  it  is  repeated  and  defined  in  the 
latter  clause  of  the  verse  :  '  to  the  ohtai7iing  of  the  glory 
of  our  Lord  Jesus  Christ. ''  But  to  all  of  them  God  ef- 
fectually 'called^  the  Thessalonians  by  what  the  Apostle 
here,  as  near  the  beginning  of  the  First  Epistle  (1  :  5), 

'  Acts  13  :  48.       M  Pet.  1:2;  Rom.  IG  :  20.       '  Rom.  10  :  17. 
*  Piscator,  Benson,  Bengel,  Barnes,  &c. 
^  Yatablus,  Aretius,  Cocceius,  &c. 
°  Estius,  Corn,  a  Lapide,  Grotius,  Whitby,  Schott,  De  Wette,  &c. 


CH.  2:13-17.]        SECOND    THESSALONIANS.  547 

speaks  of,  witli  a  fond  consciousness  of  the  dignity  and 
endearment  of  his  official  rehxtion  to  it,  as  '  oz/r  gospeV 
God,  however,  had  caused  His  own  voice  to  be  heard  in 
the  glad  tidings  announced  by  Paul  and  his  companions, 
and  that  alone  made  the  message  effectual  to  gracious 
and  saving  results.  Reverently  and  thankfully  did  the 
hearers  yield  themselves  to  the  heavenly  call,  when 
they  felt  that,  in  doing  so,  they  'accepted  not  men's 
word,  but,  as  it  is  in  truth,  God's  word.'  ^  And  thus  it 
came  to  pass,  that,  '  whom  God  did  predestinate,  them 
He  also  called.'  ^ 

Such,  then,  was  the  high  distinction  and  blessedness 
of  this  Christian  church,  as  contrasted  with  the  Anti- 
christian  apostasy.  And  what  were  her  members  to 
infer  from  it  all  ?  That  they  should  'continue  in  sin, 
that  grace  might  abound '  ?  ^  Or  at  least  that,  God  hav- 
ing sufficiently  provided  for  their  salvation,  they  might 
safely  dismiss  from  their  minds  all  solicitude  and  care 
about  the  matter?  There  are  those,  you  know,  who 
think  this  a  fair  kind  of  reasoning  from  what  are  veiy 
plainly  the  apostolic  premises.  What  the  Apostle  him- 
self would  have  thought  of  it  is  equally  obvious  from 
the  three  remaining  verses,  where  he  at  once  betakes 
himself  anew  to  exhortation  and  prayer. 

'Therefore,  brethren^ — or,   So  tlien,^  brethren — ^ stand 

'  1  Thess.  2:13. 
*  Rom  8  :  30. — With  these  verses  (13,  14 j  compare  1  Thess.  1:4; 
4:7;  5:9;  2  Thess.  1  :  10,  12. 

«  Rom.  6:1.  "  apa  ovv.     Sec  1  Thess.  5  :  6  (p.  280). 


548  LECTURES     ON  [LECT.  IX. 

fast.^  So  far  from  indulging  in  remissness  or  security 
because  of  this  abundance  of  the  Divine  grace  toward 
you,  for  that  very  reason  ^  stand  fast. ^  Give  not  way  to 
these  vain  akirms  and  agitations  (v.  2).  Be  not  '  car- 
ried about  witli  every  wind  of  doctrine'  ^ — every  puff'  of 
evil  suggestion — every  temptation,  however  plausible, 
however  violent.  Yea,  beset  as  you  are  by  many  ad- 
versaries, yet  in  the  presence  of  all  their  terrors  'stand 
fast ' — in  3^our  faith  of  the  truth,  and  in  your  visible 
consecration  to  the  service  and  glory  of  Christ.  Falling 
from  these,  you  will  at  the  same  time  lose  '  the  begin- 
ning of  your  confidence,'  and  will  be  '  moved  away  from 
the  hope  of  the  gospel.'^  Only  by  standing,  and  '  work- 
ing out  your  own  salvation  with  fear  and  trembling,' 
can  you  'make  your  calling  and  election  sure.'  But 
what  an  encouragement  is  it  to  work,  to  know  that  '  it 
is  God  which  worketh  in  you  both  to  will  and  to  do  of 
His  good  pleasure ' !  '  Greater  is  He  that  is  in  you, 
than  he  that  is  in  the  world.'  In  His  strength  stand 
fast,  '  and,  having  done  all,  stand  ! '  '  Ye  therefore,  be- 
loved, seeing  ye  know  these  things  before,  beware  lest 
ye  also,  being  led  away  with  the  error  of  the  wicked, 
fall  from  your  own  steadfastness.  But  grow  in  grace, 
and  in  the  knowledge  of  our  Lord  and  Saviour  Jesus 
Christ.' ' 

In  all  this,   brethren,   you  recognize   nothing   more 

'  Eph.  4  :  14.  ^  Heb.  3  :  14  ;  Col.  1  :  23. 

^  Phil.  2  :  12,  13  ;   2  Pet.  1  :  10;  3  :  17,  18 ;   1   John  4:4:    Eph. 
G:13. 


CH.  2:13-17.]         SECOND     T  HE  S  S  A  L  0  NI  A  N  S  .  549 

than  the  uniform  style  and  pervading  spirit  of  apostohc 
exhortation  ; — so  little  were  these  inspired  men  trou- 
bled by  any  thought  or  feeling  of  conflict  or  inconsis- 
tency between  the  absolute  sovereignty,  the  necessit}- 
and  efficiency  of  Divine  grace  and  the  obligations  of 
Christian  duty. 

The  two  errors  on  this  subject  are  these : — One  man 
asserts  the  need  of  continual  watchfulness  and  prayer, 
that  we  enter  not  into  temptation,  and  go  back  unto 
perdition  ;  but  he  thinks  that,  to  do  that  logicall}^  and 
effectively,  he  must  deny  the  doctrine  of  God's  eternal 
and  unchangeable  election.  Clearl}^  right  as  he  is  in 
the  former  opinion  and  practice,  he  is  just  as  demon- 
strably wrong  in  the  latter.  And  then  another  man, 
we  shall  suppose,  holds  that  doctrine  stoutly,  and,  in- 
ferring from  certain  rehgious  experiences  he  has,  or  has 
had,  that  he  is  one  of  God's  elect,  he  concludes  that  no 
great  harm  can  come  of  it,  however  much  he  may  relax 
his  vigilance  and  effort.  Need  I  say  that  this  man  is 
equally  in  the  wrong — more  perilously  so  than  the  first? 
The  very  evidences  of  his  regeneration  and  conversion, 
from  which  alone  he  could  infer  his  election,  begin  now 
to  disappear,  and  still  he  continues  to  trust  in  his  elec- 
tion ! — as  if  the  man,  who  built  his  house  upon  the 
sand,  were  to  congratulate  himself,  even  while  the  frail 
support  was  perishing  before  his  ej^es  in  the  combined 
assault  of  the  rain  and  the  floods  and  the  winds,  that  all 
was  yet  secure,  because,  forsooth,  the  earth's  deep,  hid- 
den foundations  stand  all  the  while  unshaken.      Never 


550  LECTURES    ON  [LECT.  IX. 

let  US  forget,  brethren,  that  '  the  firm  foundation  of 
God '  bears  two  seals.  One  is  :  '  The  Lord  knoweth 
them  that  are  His.'  The  other  is  :  '  Let  everyone  that 
nameth  the  name  of  Christ  depart  from  iniquity.'^ 

To  this  general  exhortation  to  '  stand  fast '  is  added 
an  explanatory  direction  as  to  how  that  is  to  be  done  : 
'  afid  hold ' — in  the  firm  grasp  of  your  faitlr — '  the  tradi- 
tions^— the  things  delivered^  to  you,  the  instructions — 
'  which  ije  have  been  taught,  whether  by  our  word  or  epis- 
tle '  ^ — whether  orally,  during  our  personal  intercourse 
with  you,  or  in  the  letter  which  you  have  since  received 
from  us.  An  unwavering  adherence  to  apostolic  teach- 
ing is  at  once  the  great  manifestation,  and  an  essential 
condition,  of  Christian  stability.  And  blessed  be  God, 
that  the  apostolic  writings,  as  we  have  them  in  our 
hands,  are  just  as  trustworthy,  and  as  binding  on  the 
faith  and  consciences  of  men,  as  ever  the  apostolic  dis- 
courses were,  whether  pronounced  by  Peter  on  the  day 
of  Pentecost,  or  by  Paul  from  Mars'  Hill. 

But  since  man's  best  efforts,  whether  in  teaching,  or 
learning,  or  walking  in,  the  ways  of  God,  are  of  little 
avail  without  God's  abiding  blessing,  therefore  does  the 
Apostle,  after  all  his  direct,  earnest  dealing  with  his 
brethren,  lift  his  heart  to  the  throne  of  grace  in  another 
of  those  solemn  and  comprehensive  prayers,  for  which 

'  2  Tim.  2  :  19.  '^  Kparelre.  ^  jrapadoaeig. 

*  Literally,  by  loord  or  by  epistle  of  us. 


CH.  2:13-17.]  SECOND     T  HES  S  ALO  NI  AN  S  .  551 

these  Epistles  are  distinguished.  'Here  again,'  says 
one  of  the  oldest  commentators,  '  prayer  follows  ex- 
hortation :  for  this  is  to  give  real  help.  ...  I,  to  be 
sure,  have  spoken  thus,  says  he  ;  but  the  whole  is  of 
Grod,  to  establish  and  confirm.'  ^ 

This  contrast  between  the  human  and  the  Divine  is 
even  more  observable  in  the  original,  where  we  find  also 
a  recurrence  of  certain  peculiarities  of  form  and  con- 
struction, which  I  have  already  had  occasion  to  explain.^ 
The  prayer,  like  that  at  the  end  of  the  third  chapter  of 
the  First  Epistle,  is  addressed  to  Christ  and  to  God, 
thus  affording  the  most  conclusive  proof  that,  to  the 
faith  and  heart  of  the  writer,  Christ  Himself  is  Divine. 
At  the  same  time,  by  again  connecting  the  two  names 
with  verbs  in  the  singular,  he  again  reminds  us  of  the 
ineffable  oneness  of  the  Father  and  the  Son.  The  only 
variation  in  the  present  case  is  in  mentioning  the  Sav- 
iour first,  for  the  sake  probably  of  giving  the  greater 
confirmation  to  the  truths  just  mentioned.^  As  in  the 
former  instance,  the  structure  of  the  Greek  sentence 
might  be   represented  somewhat  more   exactly  thus  : 

'  Chrysostom  :  -ndXiv  ei;;^/)  iiera  napaiveaiv  tovto  yap  tartv  ovTO)g 
Qor]deLv.  .  .  .  eyo)  fiev  roL  ouTOjg  eZrrov,  (prjOL  •  rb  6e  -nav  tov  Oeov 
ioTL,  a-Tjpi^ai,  l3e[3aiojaac,  tc~X. 

'  1  Thess.  3:11  (p.  191-6). 

'  Alford  thinks  that  '  oar  Lord  Jo,su5  Christ  is  placed  first,  not 
merely  because  He  is  the  mediator  between  men  and  God  (Liin.),  but 
because  the  sentence  is  a  climax.'  In  this,  however,  he  slightly  mis- 
apprehends Liinemann's  opinion,  which  is  really  the  same  as  his  own. 
And  to  that  it  may  be  objected,  that  it  implies  the  existence  of  an  an- 
ticlimax in  the  ordinary  arrangement,  as  at  1  Thess.  3:11. 


552  LECTURES     ON  [LECT.  IX. 

^But  may  our  Lord  Jesus  Christ  and  our  God  and  Father, 
who  loved  us,  and  gave  us  everlasting  consolation  and  good 
hope,  through  grace,  Himself  comfort  your  hearts,-  &c. 

In  times  of  need  we  naturally  apply  for  succour  first 
of  all  to  those  in  whose  love  for  us  we  confide,  and  who 
have  already  shown  their  love  by  actings  and  sacrifices 
in  our  behalf.  When  Paul  himself  considered  the  past 
and  present  deliverances,  which  God  had  wrought  and 
was  still  working  for  him,  the  reflection  gave  him  great 
confidence  in  the  anticipation  of  future  trials.  He  could 
then  say  :  '  in  whom  we  trust  that  He  will  yet  deliver 
us.'  ^  And  on  the  same  principle  it  is,  that  he  here 
recounts  the  love  and  past  kindness  of  the  Father  and 
the  Son  to  all  believers,  as  a  sure  ground  for  the  ex- 
pectation of  further  favours,  and  a  strong  motive  to  his 
own  present  intercession  for  the  believers  of  Thessa- 
lonica. 

'  Who  loved  us:  ^  This  is  sometimes  restricted  ^  to 
God  the  Father,  and  to  His  act  of  sending  the  Son  to 
save  us.  I  prefer  to  understand  it  of  the  eternal  love — 
the  love  '  from  the  beginning  ' — of  both  the  Father  and 
the  Son.*  And  then  the  latter  half  of  the  verse  refers 
to  the  manifestation  and  effects  of  that  love  in  time  : 
'  and  gave  us ' — in  the  finished  redemption  of  the  cross, 
in  the  forgiveness  of  sin,  in  the  presence  of  the  Com- 

'  2  Cor.  1 :  10. 
'  o  dyanrjaag  rjfi,ag.  ^  As  by  Liineniann. 

*  To  this  the  singular  is  no  objection  whatever,  since  this  very  anom- 
aly is  admitted  in  the  next  verse. 


CH.  2:13-17.]         SECOND     TIIESSALONIANS.  553 

forter,  and  in  all  the  other  provisions  of  the  household 
of  faith — 'everlasting  consolation'' — consolation  flowing 
from  inexhaustible  fountains,  equal  to  all  the  exigencies 
of  life  and  death,  and  losing  itself  at  last  in  the  fulness 
of  joy.  For,  indeed,  this  consolation  even  now  consists 
largely  in  '  liope  '—the  '  hope  of  eternal  life,  which  God, 
that  cannot  lie,  promised  before  the  world  began '^ — a 
'good  hope^  therefore  ;  and  'good,''  not  onl}^  on  account 
of  the  preeminent  excellence  of  the  object  of  it,  but 
also  because  of  the  impregnable  basis  on  which  it  rests, 
and  the  purifying  influence  which  it  exerts  in  the  heart 
and  life  of  the  Christian. 

For  all  this,  says  Paul,  we  are  already  indebted  to 
the  love  of  our  Lord  Jesus  Christ  and  of  our  God  and 
Father.  Nothing  of  it  had  we  earned  by  our  labour, 
or  bought  with  our  money.  It  was  given  to  us — a  free 
gift — 'through,^  or  in^'  grace, — sovereign,  unmerited 
favour.  For  these  last  words  do  not  directly  characterize 
the  hope  itself,  but  the  Divine  manner  of  giving  both 
the  consolation  and  the  hope.^ 

With  perfect  propriety,  then,  and  with  a  joyful  as- 
surance, might  the  Apostle  ask  for  those,  who  now 
shared  in  these  gracious  privileges  and  hopes,  that  God, 
the  Father  and  the  Son,  the  joint  Author  of  them  all 
would  'Himself — since  none  but  He,  no  minister,  no 
Apostle,  could  do  it  effectually — 'Himself  comfort  their 

'  Tit.  1:2.  '  kv. 

*  Some  (De  Wette,  Castalio,  Estius,  Liinemanii)  make  them  qualify 
the  loving  as  well  as  the  giving. 


554  LECTURES.  [LECT.  IX. 

hearts '  amidst  their  trials  and  perils  of  every  sort,  '  and 
establish  them,''  ^  a2:ainst  whatever  evil  influences  and 
agitations  of  the  time,  or  of  the  coming  apostasy,  '  in 
every  good  word  and  work ' — or,  according  to  the  reading 
now  generally  adopted,  iri  ever^j  good  work  and  word — in 
all,  however  sometimes  costly  and  difficult,  or  however 
sometimes  apparently  unimportant,  that  befits  the  life 
iuid  conversation  of  the  children  of  God. 

'  The  v\ia<;  {you)  is  omitted  by  most  of  tlie  recent  editors. 


LECTURE    X. 

II.  Thess.  3  : 1-5. — '  Finally,  brethren,  pray  for  us,  tliat  tlie  word 
of  the  Lord  may  have  free  course,  and  be  glorified,  even  as  it  is 
with  you :  and  that  we  may  be  delivered  from  unreasonable  and 
wicked  men :  for  all  meti  have  not  faith.  But  the  Lord  is  faith- 
ful, who  shall  establish  you  and  keep  you  from  evil.  And  we 
have  confidence  in  the  Lord  touching  you,  that  ye  both  do  and 
Avill  do  the  things  which  we  command  you.  And  the  Lord 
direct  your  hearts  into  the  love  of  God,  and  into  the  patient 
waiting  for  Christ.' 

The  Apostle  had  been  praying  for  the  Thessalonians. 
He  DOW  again,  as  at  the  close  of  the  First  Epistle,  asks 
their  prayers  in  return.  'Finally,  brethren — after  all 
these  instructions,  and  exhortations,  and  intercessions 
of  ours  on  your  behalf,  think  not  that  we  consider  our- 
selves independent  of  your  sympathy  and  aid  ;  and, 
since  you  can  in  no  other  way  be  so  helpful  to  us — 
brethren,  pray  for  us.'' 

These  faithful  ministers  of  Christ,  however,  had  no 
interests  of  their  own  apart  from  the  gospel.  To  pray 
for  them  was  to  pray  for  the  gospel — for  its  spread  and 
triumph  in  the  world.     In  obeying,  therefore,  this  apos- 


656  LECTURES    ON  [LECT.X. 

tolic  precept,  the  great  motive  and  aim  of  the  church 
should  bo,  '  tliat  the  word  of  the  Lord  may  have  free 
course ' — or,  as  you  find  it  in  the  margin,  may  run  ^ — '  and 
be  glorified.'' 

The  liindrances  and  impediments  were  numerous  and 
formidable,   in  the  enmity  of  our  fallen  and  depraved 
nature — in  the  special  malignity  of  unbelieving  Israel — 
and  in  the  jealous   opposition   of  the  Roman   povt^er. 
Against  all  these  strong  currents  '  the  word  of  the  Lord'' 
was  now  making  headway.     They  could  not,  combined, 
arrest  its  progress,  any  more  than  they  could   quench 
'the  light  of  the  morning,  when  the  sun  riseth.'^     But 
that  which  Paul  longed  to  see,  and  for  which  he  desired 
his  brethren  to  strive  together  in  prayer,  was  a  rapidity 
in  its  propagation,  that  should  also  resemble  that  of  the 
day-beam,  as  it  flashes  from  height  to  height,  and  pours 
itself  into  the  deep,  dark  places  of  the  earth  ; — that  it 
'  may  run  ' — not  creep,  and  halt,  and  stumble,  nor  yet 
advance  merely  at  a  slow  pace,   however  steady  and 
irresistible  ;    but,   as  God's  swift-footed  messenger,   or 
like  '  a  strong  man  rejoicing  to  run  a  race,'^  traverse 
speedily  all  hills  and  valleys,  all  lands  and  seas,  on  its 
heavenly  errand — 'and  he  glorified^ — glorified  as  'the 
power  of  God  unto  salvation,'**  in  the  subjection  of  the 
human   understanding,   and  heart,  and  will,  to  its  au- 
thority,  and  in  the  holy  hfe,   and  service,  and  joy  of 
them  that  obey  the  truth. 

'rpexV'  "2  Sam.  23:  4. 

'  Ps.  19  :  5.  '  Rom.  1 :  16. 


CH.3:l-5.]  SECOND    T  H  E  SS  AL  0  N  I  A  NS  .  557 

'As  it  is  also^  uith  you,''  Paul  courteously  adds  ;  and 
he  would  so  assure  them,  that  neither  the  doctrinal  mis- 
take which  he  had  already  corrected,  nor  the  practical 
disorder  into  which  some  of  them  had  fallen,  and  which 
likewise  he  was  about  to  reprove,  had  shaken  his  confi- 
dence in  the  church,  or  caused  him  to  forget  the  bright 
evidences  she  had  given,  and  was  still  giving,  of  her 
faith  and  love. 

Now,  it  is  true  that  the  success  of  the  gospel  in  our 
world  does  not  dejoend  on  any  arm  of  llesh,  or  on  the 
eloquence  and  zeal  of  the  mightiest  preachers.  Paul 
himself,  at  a  later  day,  when  suffering  bonds  for  Christ, 
perceived  that  '  the  word  of  God  was  not  bound  ; '  nay, 
that  his  own  seclusion  from  active  labour  '  fell  out  rather 
unto  the  furtherance  of  the  gospel.'  "^  Such  a  result, 
however,  was  not  to  be  presumptuously  reckoned  on. 
He  knew  that  '  a  dispensation  of  the  gospel  was  com- 
mitted '  to  him.  Fully  to  execute  that  trust  was  the 
delight  and  glory  of  his  life.  ''  Yea,  woe  is  unto  me,'  he 
cries,  '  if,'  to  the  uttermost  extent  of  my  ability  and  op- 
portunities, *I  preach  not  the  gospel.'^  It  was  not, 
therefore,  from  any  cowardly  fear  of  personal  suffering, 
and  as  little  was  it  from  an  overweening  conceit  of  his 
personal  importance,  but  still  solely  from  the  love  he 
bore  to  the  cause  of  Christ  and  His  Church,  that  in  the 
second  verse  he  renews  the  request,  that  he  and  his 
companions  might  be  remembered  in  the  prayers  of  the 

'KudojgKai.        '  Pfiil.  1  :  12  ;  2  Tim.  2  :  9.         M  C(.r.  9  :  10,  17. 


568  LECTURES     ON  [LEOT.  X. 

Thessalonians  :  '  and  that  ive  may  be  delivered  from  un- 
reasonable and  wicked  men.^ 

The  word  rendered  unreasonable  properly  means 
without  "place,  out  of  place,  deranged;  and,  as  here  used, 
it  suggests  the  idea  of  men  without,  so  to  speak,  a  local 
habitation — having,  in  regard  to  the  things  of  God,  the 
sphere  of  the  Spirit,  similar  relations  of  irreconcila- 
ble alienation  and  homelessness,  to  those  which  the 
Apostles  found  to  be  their  own  in  regard  to  this  pres- 
ent world,  when  they  said  of  it :  we  '  have  no  certain 
dwelling-place.'  ^  But  in  the  case  before  us  this  lack 
of  position — or,  if  we  take  the  secondary  meaning, 
this  absurdit}^,  perversity,  unreasonableness — was  some- 
thing more  than  a  misfortune  and  a  calamity.  It  was 
associated  with  moral  corruption.  These  absurd  men 
were  '  wicked  men^  They  exemplified  the  sad  descrip- 
tion of  the  royal  Preacher  :  '  Yea,  also  the  heart  of  the 
sons  of  men  is  full  of  evil,  and  madness  is  in  their  heart 
while  they  live,  and  after  that  they  go  to  the  dead.'^ 

You  will  at  the  same  time  observe,  that  both  their 
absurdity  and  their  wickedness  are  here  accounted  for 
from  the  fact,  that  they  were  unbelievers  :  for^'  says 
Paul,  '  all  7nen  have  not  faith'' — not  all  have  faith,  the 
faith,  ^  the  faith  of  the  gospel,  the  faith  of  God's  elect. 

So  far,  then,  from  there  being  an}^  ground  for  exalt- 
ing reason  against  fliith,  it  is  only  faith  that  can  either 
restore  the  dislocation,  or  rectify  the  depravity,  of  our 
fallen  nature.     What  more  unreasonable — what  more 

'  1  Cor.  4:  11.         "  Eccl.  9:3.        ^  ov  yap  iravTUV  rj  mortg. 


CH.  3:1-5.]  SECOND     THESSALONIANS.  559 

wicked — than  for  a  creature  like  man,  endowed  as  he 
is,  and  circumstanced  as  he  is,  to  prefer  the  things  that 
are  seen  and  temporal  to  the  eternal  realities  which  are 
not  seen — the  pleasures  of  sin  to  the  fellowship  of  the 
Father  and  the  Son — this  world  and  the  fashion  of  it  to 
the  unfading  glories  of  the  Kingdom  of  God  ?  Surely 
of  all  worldly  men  it  must  be  said  :  '  This  their  way  is 
their  folly.' ^  And,  dear  hearers,  this  very  folly,  this 
criminal  folly,  is  chargeable  on  ever}'  unrenewed  soul. 
Every  such  soul,  be  its  natural  powers  and  educational 
advantages  what  they  may,  'calls  evil  good,  and  good 
evil  ;  puts  darkness  for  light,  and  light  for  darkness  ; 
puts  bitter  for  sweet,  and  sweet  for  bitter.'  "^  It  goes 
wandering  in  pathless  wildernesses — stumbling  on  the 
dark  mountains — until  '  in  a  time  accepted '  ^  faith  shines 
around,  takes  the  bewildered  sinner  by  the  hand, 
'  anoints  his  eyes  with  eye-salve,  that  he  may  see,'*  and, 
pointing  him  to  the  City  of  God,  says  :  'This  is  the  way  ; 
walk  in  it.'"^ 

Now  to  this  faith,  says  Paul,  all  men  do  not  attain. 
'  Not  all  have  faith'' — not  even  all  who  profess  it.  Of 
our  Lord's  own  brethren  it  is  recorded,  that  '  neither 
did  they  believe  in  Him  ; '®  and  to  His  disciples  also  He 
once  said  :  'There  are  some  of  you  that  believe  not.'^ 
And  do  I  not  now  address  some,  who  are  just  as  blind 
as  they  to  the  glory  of  the  Saviour  ?  Like  '  the  men 
which  journeyed  with '  Saul  of  Tarsus,  when  '  the  Lord 

'Ps.  49:13.         Ms.  5:20.         '  2  Cor.  6  :  2.         *  Rev.  3:18. 
*  Is.  30  :  21.         "  John  7:5.      '  John  6 :  64. 


560  LECTURES    ON  [LEGT.  X. 

Jesus  appeared  unto  him  in  the  way,'  you  too  '  hear  a 
voice,  but  see  no  raan.'^  And  so  it  is  everywhere — in 
every  congregation  probably  throughout  the  land  to- 
day :  '  not  all  have  faith.''  The  strange,  mournful  fact 
is  stated  in  general  terms  :  not  so  much  as  something 
that  had  just  transpired  in  the  particular  city  or  region 
where  the  AjDOstle  was  now  labouring,  but  rather  as 
something  that  holds  good,  as  with  the  force  and  regu- 
larity of  a  law,  wherever  the  gospel  is  preached.  As 
if  it  had  been  said  :  '  Whatever  rapid  and  glorious 
success  may,  in  answer  to  your  prayers,  attend  the  word 
of  the  Lord,  ministered  by  us,  we  still  lay  our  account 
with  having  many  adversaries.  As  well  from  the  warn- 
ings of  our  Lord  Himself,  and  the  intimations  of  His 
Spirit,  as  from  our  uniform,  painful  experience,  we  know 
that  it  is  not  a  universal  acceptance  that  is  to  be  looked 
for.'  ^  It  has  even  been  thought  that  the  expression 
was  intended  to  convey  more  than  that.  '  Not  all,  ' 
says  Bengel ;  '  he  really  means /ez^;.  The  Thessalonians, 
who  had  promptly  believed,  might  easily  suppose  that 
all  would  be  equally  prompt.  This  Paul  denies,  his 
experience  being  wholly  against  it.'  ^ 

The  fact,  then,  that  '  not  all  had  faith, ^  even  where 
Paul  preached  the  gospel,  is  mentioned  without  ex- 
planation,^ but  as  itself  furnishing  sufficient  explanation 

1  Acts  9:  7,  17.         MCor.  16  :  9  ;  Acts  9:  16;  20:23;  21  :  11. 

^ '  Non  omnium,  raTreivuoig,  i.  e.  paucorum.  Thessaloniccnces, 
qui  promte  crediderant,  facile  putare  possent,  omnes  ita  promtos  fore, 
id  negat  Paulus,  alia  omnia  expertus.' 

^AVhether  on  the  ground  of  the  absence  of  a  Divine   election,  and 


CH.  3:1-5.]  SECOND     T  HESS  ALONI ANS  .  561 

of  the  danger  to  which  he  was  exposed  from  ^per- 
verse and  wicked  menJ  No  man  can  reject  the  Divine 
testimony  concerning  Christ,  when  fairly  and  fully  pre- 
sented to  him,  without  thereby  inflicting  immediate  and 
serious  damage  on  his  whole  inward  life — without,  in 
fact,  becoming,  whatever  appearances  there  may  be  to 
the  contrary,  a  worse  man,  as  well  as  a  guiltier  man, 
than  he  was  before.  Fearfully  was  this  principle  illus- 
trated, and  on  a  large  scale,  among  the  Jews  of  that 
age.  Everywhere — and,  in  particular,  at  Corinth,  where 
Paul  was  now  writing  this  Epistle — the  most  active  and 
bitter  and  persevering  opposition  that  he  encountered 
was  from  the  synagogue.  And  it  is  commonly  sup- 
posed, therefore,  that  the  reference  in  the  text  is  mainlj^ 
to  his  enemies  of  this  class  ;  as  when  he  besought  the 
brethren  at  Rome,  '  for  the  Lord  Jesus  Christ's  sake, 
and  for  the  love  of  the  Spirit,  that  they  would  strive 
together  with  him  in  their  prayers  to  God  for  him  ;  that 
he  might  be  delivered  from  them  that  did  not  believe  in 
Judea.'^  Calvin,  indeed,  would  include  the  false  pro- 
fessors of  Christ,  who  seem  to  have  hated,  as  cordially 
even  as  did  the  Jews,  one  '  set '  as  Paul  was  '  for  the 
defense  of  the  gospel. '  ^ 

But,  whoever  were  the  parties  in  question,  he  asks 

the  withholding  of  Divine  grace  (Calvin,  Vatabius,  Estius,  Piscator) 
&c.),  or  of  the  want,  on  the  part  of  the  non-believers  themselves,  of 
suitable  dispositions  for  believing  (Corn,  a  Lapide,  Grotius,  De  Wette, 
Bloomfield,  Liinemann,  Alford,  &c.).  I  find  no  trace  of  either  view 
in  the  text. 

1  Rom.  15  :  30,  31.  "Phil.  1:17. 

36 


562  LECTURES    ON  [LECT.  X. 

the  prayers  of  his  brethren,  that  he  might  '  le  delivered 
from '  them — that  his  evangehcal  labours  might  not  be 
interrupted,  nor  his  career  cut  prematurely  short. 

And  here  let  us  again  remark,  before  we  proceed,  the 
real  importance,  in  Paul's  estimation,  of  prayer — the 
Church's  united  prayers — for  the  gospel  and  its  minis- 
ters. To  this  power  with  God  did  the  Lord  in  a  meas- 
ure commit  the  supply  of  labourers  for  His  harvest,  ^ 
And  from  our  Apostle's  habit  of  earnest  entreaty  in 
this  regard^  we  may  infer,  that,  after  the  labourers 
have  entered  the  field,  the  continued  exercise  of  that 
same  power  is  not  less  needful  for  their  encouragement 
and  success. 

At  the  third  verse  the  writer,  dismissing  farther  con- 
cern about  his  own  personal  trials  and  dangers,  turns 
once  more  to  cheer  and  strengthen  his  brethren. 

''Not  all  have  faith, ^  he  had  just  said  ;  and  now,  in 
marked  contrast  to  that,^  he  exclaims  :  'But  faithful  is 
the  Lord^^ — faithful  to  His  purpose,  to  His  promise,  to 
every  hope  that  rests  on  His  promise.  The  very  same 
connection  of  thought  occurs  in  Rom.  3:3:'  What  if 
some  did  not  believe  ?  shall  their  unbelief  make  the 
faith  of  God  without  effect? '  and  in  2  Tim.  2  :  13  :   '  I 

'  Matt.  9  :  38. 
■  See  2  Cor,  1  :  10,  11  ;  Eph.  6  :  19,  20;  Col.  4  :  3,  4 ;  1  Thess.  5: 
25;  Heb.  13  :  18,  19, 

^  To  a  careful  observer,  however,  of  Paul's  habits  of  verbal  associa- 
tion, this  is  no  proof  that  '■faith''  in  v.  2  is  equivalent  io  faithfulness, 
as  many  have  explained  it. 

*  TTiOTog  6e  iariv  6  Kvpwg. 


CH.  3:1-5.]  SECOND     THESSALONIANS.  563 

we  believe  not,  yet  He  abideth  faithful :  He  cannot  deny 
Himself.' 

'Who  shall  establish  you,^  it  is  then  added, — in  the 
midst  of  all  your  own  weakness,  and  against  all  hostile 
influences  from  without,—'  and  keep  you  from  evil.'' 
This  might  be  rendered,  y^^om  tlie  loicked  mie,^  ih.Q  father 
and  ruler  of  all  the  wicked — whose  children  and  slaves 
are  spoken  of  in  the  preceding  verse.  And  in  this  sense 
is  the  word  understood  by  very  many.  But  perhaps  it 
is  better,  with  our  Translators,  to  take  it  as  embracing 
all  that  is  evil,  and  so  as  really  a  negative  equivalent  of 
the  corresponding  clause  at  the  end  of  the  second  chap- 
ter :  '  and  establish  you  in  every  good  work  and  word  ;'  ^ 
with  possibly,  indeed,  a  special  reference  to  the  great 
current  of  evil,  which  had  already  begun  to  flow,  and 
which  in  that  chapter  had  been  traced  onward  to  its 
fatal  issue. 

But  when  Paul  spoke  in  this  absolute  way  of  God's 
future  dealings  with  the  Thessalonians,  did  he  mean  to 
give  that  church,  and  every  member  of  it,  a  positive 
pledge  of  infallible  preservation  ?  Assuredly  not.  As 
I  have  more  than  once  had  occasion  to  point  out,^  he 
addresses  his  brethren  on  the  ground  of  their  profession, 
and  what  he  does  unqualifiedly  assert  is  God's  faithful- 
ness to  His  part  in  the  covenant.  But  neither  here, 
nor  anywhere  else,  is  there  any  promise  to  hypocrisy 
and  unbelief,  or  to  negligence  and  apostasy,  but  only  to 

'  cbTTo  rov  TTOvTjpov.  '  So  Ltinemann.         '  See  pages  59,  280. 


564  LECTURES    ON  [LECT.  X. 

faith  and  perseverance,  though  these  too  are  the  gifts 
and  results  of  grace. 

All  this  is  implied  in  what  immediately  follows. 
'  Not  only  do  we  rely  on  the  faithfulness  of  the  Lord  ; 
hut'^  tve  have  confidence  also — a  gracious  confidence,  as 
still  resting  ultimately  for  its  justification  in  the  Lord 
Himself — touching  you,  that  the  things  which  we  com- 
mand you — in  what  we  have  said,  and  are  about  to  say 
before  concluding — ye  both  do  and  will  do.  For,  of 
course,  you  cannot  expect  the  promised  confirmation 
and  security  apart  from  your  own  obedience  and  patient 
continuance  in  well-doing,  but  only  in  and  through  that.' 

And  then,  since  such  doing  is  neither  possible  nor  of 
much  value,  except  as  the  fruit  of  divinely  wrought  af- 
fections, no  sooner  has  the  Apostle  thus  expressed  his 
confidence  in  his  brethren,  than  he  falls  again  on  his 
knees  in  their  behalf,  beseeching  God  for  that  grace, 
which  alone  could  enable  them  to  fulfil  his  highest  hopes 
regarding  them.  'But  ^  may  the  Lord ' — the  Lord  Je- 
sus, the  source  of  all  saving  wisdom  and  strength  and 
guidance  to  the  Church — '  direct  your  hearts  into  the  love 
of  God,  and  into  the  patient  ivaiting  for  Christ.''  These 
two  things,  as  if  he  had  said,  are  all  that  is  needed,  to 
ensure  a  cheerful  and  unwearied  performance  of  all 
Christian  duty.  They  were  the  sufficient  evidences  of 
your  regeneration  at  the  first,  when  '  ye  turned  to  God 
from  the  idols,  to  serve  the  living  and  true  God,  and  to 


6L 


CH.  3:1-5.]  SECOND     THESSALONIANS.  565 

wait  for  His  Son  from  the  heavens.'^  They  are  suffi- 
cient still  for  all  the  uses  of  your  sanctification  and  con- 
solation. 

By  'the  love  of  God,''  into  which  Paul  prayed  the 
Lord  to  direct  the  hearts  of  the  Thessalonians,  he  no 
doubt  intended,  not  the  love  that  God  bears  to  His 
children,  but  their  filial  love  to  God  ; — that  true  elixir  of 
life,  the  presence  of  which  in  the  soul  at  once  turns  all 
things  into  blessings  ;  '  all  things  working  together  for 
good  to  them  that  love  God.'^ 

The  other  phrase,  however,  '  and  the  patient  ivaiting 
for  Christ,^  does  not  convey  the  thought  of  the  original. 
There  what  we  call  'patient  waiting  '  is  just  one  word* 
— a  word  that  is  found  more  than  thirty  times  in  the 
New  Testament,  and  in  every  instance,  with  only  two 
other  exceptions  (and  those  not  exceptions  as  to  the 
sense  "* ),  is  rendered,  as  you  will  find  it  is  here  also  in 
the  margin,  ^iva'^lj  patience.  Substitute,  then,  this  idea 
for  the  other,  and  the  prayer  is  :  'Ma7j  the  Lord  direct 
your  hearts  .  .  .  into  the  patience  of  Christ — the  pa- 
tience characteristic  of  Christ,  and  of  those  in  whom  is 
the  mind  of  Christ.  Your  sufferings  are  the  sufferings 
of  Christ,  and  you  need  the  patience  of  Christ  to  bear 
them.' 

It  is  true,  indeed,  that  the  patience  of  Christ  and  His 
people  is  no  mere  passive,  stolid  endurance,  but  a  wait- 
ing, expectant  thing.     In   both   it  is  the  '  patience   of 

'  1  Thess.  1:10.  *  Rom.  8  :  28.  '  virojiovfi. 

*  Rom.  2  :  7,  patient  continuance;  2  Cor.  1  :  6,  endiiring. 


566  LECTURES    ON  [LECT.  X 

hope  '  ^ — hope  of  the  coming  kingdom.  And  therefore 
does  the  aged  Apostle  John,  in  his  address  to  the  seven 
churches,  beautifully  style  himself  their  'brother,  and 
companion  in  the  tribulation,  and  kingdom,^  and  pa- 
tience of  Jesus  Christ.' 

^ Into  the  love  of  God,''  therefore,  'and  into  the  pa- 
tience of  Christ,^  the  writer  prays  the  Lord  to  'direct 
the  hearts '  of  his  brethren.  And  to  whom  could  such 
a  prayer  be  so  fitly  addressed  as  to  the  loving,  patient 
Saviour,  who,  knowing  well  our  weaknesses  and  way- 
wardness and  temptations,  has  received  from  the  Father 
the  plenitude  of  the  Spirit,  whereby  He  is  able  to  change 
us  also  into  His  own  likeness  ? 

Beloved  hearers,  are  there  any  of  you,  whose  hearts 
have  not  yet  been  directed  into  this  path  of  life  ?  You 
love  many  things  ;  but  3'ou  do  not  love  God.  You 
bear,  it  may  be  with  some  measure  of  cheerful  equa- 
nimity, the  various  losses  and  crosses  of  life  ;  but  your 
patience,  such  as  it  is,  is  not  'the  patience  of  Christ.^ 
You  know  that  you  are  not  '  suffering  with  Him  ;'  and 
you  have  no  hope,  no  thought,  of  being  '  glorified  to- 
gether.' ^  And  yet  to  you  likewise  this  same  Christ  is 
offered  as  your  Saviour.  Will  you  still  trifle  with 
that  offer?  Beware  —  lest  it  be  silently,  but  for 
ever ;  withdrawn.  Oh,  that  '  the  word  of  the  Lord' 
might  even  now  '  run  and  be  glorified  '  in  your  salva- 

'  1  Thess.  1:3;  Heb.  12  :  1,  2. 
^  So  accordins  to  the  now  received  readins.  *  Rom.  8  :  17. 


CH.  3:1-5.]  SECOND     T  HE  S  S  AL  0  N  I A  N  S  .  5G7 

tion  !     Venture  forth,  I  beseech  you  by  the  love  of  God, 
and  by  the  patience  of  Christ,  and  by  all  that  is  awful, 
and  all  that  is  desirable,  in  eternity — venture   forth  no 
longer  alone,  without  chart  or  compass,  on  these  peril- 
ous seas.     Do  your   own  hearts  never  fail  you  there  ? 
And  whither  then  do  you  look  for  deliverance  ?     Dear 
friends,  look  to  Jesus.     See  Him  walking  on  the  sea  ; — 
He  draws  nigh  unto  you.     Be  not  afraid.     But,  like  the 
poor  disciples  on  the  storm-tossed  waters  of  Galilee,  wil- 
lingly receive  Him  into  the  ship.     Yea,  give  Him  the 
helm.     Let  Him  henceforward  direct  your  course,  and 
then  all  is  well.     Soon — very  soon — the  darkness  itself 
will  be  past,  and,  when  the  calm  light  of  the   eternal 
morn  dawns,  you  will  be  resting  secure  in  3^our  desired 
haven. 


LECTURE    XI. 

II.  Thess.  3 :  6-18. — 'Now  we  command  you,  brethren,  in  the 
name  of  our  Lord  Jesus  Christ,  that  ye  withdraw  yourselves  from 
every  brother  that  walketh  disorderly,  and  not  after  the  tradition 
Avhich  he  received  of  us.  For  yourselves  know  how  ye  ought  to 
follow  us :  for  we  behaved  not  ourselves  disorderly  among  you : 
neither  did  Ave  eat  any  man's  bread  for  nought ;  but  wrought 
with  labour  and  travail  night  and  day,  that  we  might  not  be 
chargeable  to  any  of  you  :  not  because  \A|e  have  not  power,  but 
to  make  ourselves  an  ensample  unto  you  to  folloAV  us.  For  even 
when  we  were  Avith  you,  this  we  commanded  you,  that  if  any 
would  not  Avork,  neither  should  he  eat.  For  we  hear  that  there 
are  some  Avhich  Avalk  among  you  disorderly,  working  not  at  all, 
but  are  busy-bodies.  Now  them  that  are  such  we  command  and 
exhort  by  our  Lord  Jesus  Christ,  that  with  quietness  they  work, 
and  eat  their  own  bread.  But  ye,  brethren,  be  not  weary  in  Avell- 
doing.  And  if  any  man  obey  not  our  word  by  this  epistle,  note 
that  man,  and  ha^-e  no  company  with  him,  that  he  may  be 
ashamed.  Yet  count  him  not  as  an  enemy,  but  admonish  him  as 
a  brother.  Now  the  Lord  of  peace  Himself  give  you  peace  al- 
ways by  all  means.  The  Lord  he  Avith  you  all.  The  salutation 
of  Paul  with  mine  own  hand,  which  is  the  token  in  every  epistle : 
so  I  Avrite.  The  grace  of  our  Lord  Jesus  Christ  be  with  you  all. 
Amen.' 

The  writer  has  reserved  for  the  close  of  the  Epistle 
his  severest  word  of  official  rebuke  ;  which,  however,  is 
directed,  not  against  the  church  as  a  whole,  but  against 
certain  of  her  members.  Having  in  the  fourth  verse 
declared  his  confidence  in  the  Lord  touching  the  Thes- 


CH.3:6-18.]  SECOND     T  HE  S  S  AL  0  N  I  AN  S  .  569 

salonians,  that  the  things  which  he  commanded  they 
both  did  and  would  do,  he  now  puts  their  obedience  to 
the  test  in  a  matter  of  immediate  practical  interest. 

It  will  help  to  give  order  and  distinctness  to  our  ex- 
amination of  verses  6-15,  if  we  consider,  first,  what  may 
be  gathered  from  them  as  to  the  nature  of  the  offense  ; 
— secondly,  the  Apostle's  views  regarding  it,  as  these 
were  illustrated  by  his  example  ; — and,  lastly,  his  in- 
structions to  the  church  respecting  the  manner  in  which 
the  offenders  should  be  dealt  with. 

I.  First,  the  nature  of  the  offense. — This  we  learn 
in  general  from  the  6th  and  11th  verses  :  '  every  brother 
walking  disorderly,  and  not  according  to  the  tradition,^  or 
instruction,  '  which  he  received  from  us.  ^  .  .  .  For  we 
hear ' — from  Timothy  ;  or,  through  the  frequent  com- 
munications between  Thessalonica  and  Corinth,  ive  are 
hearing  from  time  to  time — '  of  some  walking^  among 
you  disorderly ' — breaking  the  ranks  (as  a  kindred  ex- 
pression was  formerly  explained^),  and  turning,  so  far 
as  their  influence  extends,  the  goodly  order  of  the  house- 
hold of  faith,  as  that  had  been  established  by  apostolic 
authority,  into  the  excitement  and  confusion  of  a  mob. 

The  particular  shape  which  the  evil  had  assumed  ap- 
pears also  from  verse  11  :  *  working  not  at  all,  but  being 

'  ardnTdig  TTepnraTOvVTog,  koc  nrj  Kara  rijv  Trapddooiv  (as  in  ch. 
2  :  li)), i'jv  napeXal3e  (this  is  now  commonly  read  in  the  plural,  napeX- 
a(3ov,  or  TiapeXd^ooav^  they  received.  Lachmann  has  ■napO.d^ore, 
ye  received)  'nap'  i]nm'. 

*  dKOVOfiev  yap  rivag  TrepLrraTOvvTag.  ^  See  p.  327. 


570  LECTURES     ON  [LECT.  XI. 

busy-bodies.''  There  is  here  in  the  original  ^  a  sort  of 
word-play,  that  cannot  well  be  rendered  into  English. 
It  has  been  imitated  thus:  'doing  nothing,  but  over- 
doing; not  busy  in  work,  but  busy-bodies.' ^ 

The  case  seems  plainly  to  have  been  the  same,  though 
probably  in  an  aggravated  form,  as  that  which  the 
Apostle  had  striven  in  the  First  Epistle  to  correct,  when 
he  exhorted  the  brethren  to  '  admonish  the  disorderly/ 
and  that  they  should  '  study  to  be  quiet,  and  to  do  their 
own  business,  and  to  work  with  their  own  hands.' ^  The 
majority  of  these  converts,  it  may  be  presumed,  were 
dependent  for  their  livelihood  on  their  manual  labour. 
But  under  the  influence  of  certain  peculiarities,  to  which 
I  formerly  adverted,*  in  their  feelings  and  position, 
and  to  which  were  now  added  the  new  mistakes  and 
commotions  that  had  arisen  in  relation  to  the  Lord's 
coming,  some  of  them  had  laid  aside  their  tools,  and, 
forsaking  their  fields  and  shops,  were  to  be  seen  every- 
where but  there,  'worhing  not  at  all,''  but  very  much 
occupied  in  matters  that  did  not  belong  to  them^ — in 
playing  the  bishop  in  other  men's  dioceses  ^ — to  the 
interruption  and  annoyance  of  their  neighbours,  and  the 
great   discredit   of  their   own    profession ;    like    those 

'  HTjdev  epya(^ofi,tvovg,  dXXd  Trepiepya^ojievovg.  With  this  it  is  com- 
mon to  compare  the  non  agere,  sedsatagere  of  ancient  criticism. 
-  Robinson.  '  1  Thess.  4  :  11  ;  5  :  14.  "  See  page  239. 
^  The  Txepl  in  Trepiepya^oixevovg  may  be  taken  either  as  local : 
'  Workers  round  about  (as  the  word  signifieth),  that  do  nothing  but 
fetch  frisks  and  vagaries  through  the  world  '  (Leigh,  Critica  Sacra), 
or  as  intensive. 

*  1  Pet.  4  :  15  (?)  wf  dXXoTpLoeniaKonog). 


CH.  3:6-18.]  SECOND     THESSALONIANS.  571 

'  younger  widows  '  so  graphically  described  in  tlie  First 
Epistle  to  Timothy  (5  :  13)  as  'learning  to  be  idle,  wan- 
dering about  from  house  to  house  ;  and  not  only  idle, 
but  tattlers  also  and  busy-bodies.'^  Meanwhile,  such 
labour  not  being  of  the  productive  sort,  those  who,  with 
no  other  source  of  income,  exercised  themselves  in  it, 
necessarily  fell  burdens  on  the  charity  of  their  brethren  ; 
and  so  the  abounding  grace  of  the  church  became  itself 
an  additional  snare. 


II.  In  the  second  place,  as  regards  Paul's  opinion  of 
such  conduct,  that  ought  to  have  been  sufficiently  un- 
derstood from  his  own  example,  of  which  he  here  again 
reminds  his  brethren.  Verses  7-9  might  be  read  as 
follows  :  *  For  ye  yourselves  know  how  ye  ought  to  imitate  ^ 
us  ;  for  lue  were  not  disorderly^  among  you,  nor  did  we  eat 
bread  for  ?iought  from  any  one,  hut  in  toil  and  weariness, 
working  night  and  day''^ — or,  hut  icorking  in  toil  and 
weariness  night  and  day^ — 'that  we  might  not  burden  any 
one  ^  ofymi ;  not  because  we  have  not  authority '  ^ — to  claim 
our  support,  he  means,  from  the  churches — '  but  that  we 
might  give  ourselves  for  a  pattern  ^  unto  you,  to  imitate  us  J 

Without  repeating  the  remarks  that  were  suggested 

'  There  is  perhaps  a  paronomasia  here  also  :  ov  jiovov  6e  apyal,  aXXa 
KoL  .  .  .  Trepiepyoi. 

°  lUfielodai.     And  so  at  v.  9,  ^  'rjTaKr/jaaiiev. 

*  ov6f:  Scopeav  dprov  ecfxiyontv  Trapd  rivoq,  dX?J  iv  /co'ttgj  kuc  jioxdc^ 
vvKra  KOL  Tjixepav  ipya^oiievoL. 

^  So  Liinemann,  Alford,  and  many  others.  The  other  construction 
is  adopted  by  Winer,  De  Wettc,  Conybeare,  &c. 

'  As  in  1  Thess.  2:9.  '  i^ovoiav. 

*  iva  LavTOug  tvttov  dw/zev. 


572  LECTURES    ON  [LECT  XL 

by  the  previous  reference  to  the  same  topic/  I  think  it 
evident  that  Paul's  chief  reason  for  practising  this  gratu- 
itous self-denial  at  Thessalonica  was,  that  what  he  saw 
even  then  of  the  enthusiastic  fervour,  and  eager  longing 
of  the  converts  there  for  the  coming  kingdom  of  God,  led 
him  to  apprehend  just  such  extravagances  of  opinion  and 
action,  as  soon  afterwards  showed  themselves  in  that 
communion.  He  was  careful,  therefore,  to  leave  them 
in  no  doubt  as  to  what  he  wished  them  to  infer  from 
seeing  him  day  after  day  alternate  the  lofty,  strenuous 
ministrations  of  the  Apostle  with  the  silent,  hard  toil 
of  the  artisan.  'Fo?'  even,^  it  is  added  in  the  10th  verse, 
or  rather  for  aho^  not  only  by  our  example  did  we  in- 
culcate the  rule  of  a  diligent  application  to  your  secular 
callings  for  your  own  support,  but  by  express  precept 
also — 'for  also,  when  we  were  with  you,  this  we  commanded 
you,  that  if  any  one  will  not  work,  neither  let  him  eat.''  ^ 

This  is  said  to  have  been  a  Jewish  proverb,  and  it 
certainly  appeals  to  the  common  sense  of  all  parties. 
On  the  one  hand,  since  working  and  eating  go  together, 
and  working  is  in  order  to  eating,  the  man  who  makes 
up  his  mind  not  to  work  might  reasonably  be  expected 
to  give  up  eating  likewise.  And,  on  the  other  hand,  his 
industrious  brethren  could  not  with  any  decency  be  re- 
quired to  support  him  in  his  voluntary  idleness.  Nay, 
they  were  positively  forbidden  to  do  it,  since  that 
would  be  to  countenance  and  encourage  him  in  his 
delinquency, 

*  See  pages  108-14.         "^  Kol  yap.        '  Tiq  ov  deXei  .  .  .  ioduTdi. 


CH.  3 :  6-18.]         SECOND     THESSALONIANS.  573 

When  God  made  man,  He  '  put  him  into  the  garden 
of  Eden  to  dress  it  and  to  keep  it.'  ^  And  so  labour 
may  well  be  said  to  have  been  '  Heaven's  first  law  ;' 
though,  like  every  thing  else  in  man's  lot,  when  man 
fell,  this  too  passed  under  the  curse  :  '  Cursed  is  the 
ground  for  thy  sake  ;  in  sorrow  shalt  thou  eat  of  it 
all  the  days  of  thy  life  ;  thorns  also  and  thistles  shall  it 
bring  forth  to  thee  ;  and  thou  shall  eat  the  herb  of  the 
field.  In  the  sweat  of  thy  face  shalt  thou  eat  bread, 
till  thou  return  unto  the  ground.'^  Nor  to  this  day 
has  the  race  escaped  from  the  pressure  of  that  solemn 
sentence.  All  that  we  so  often  hear  from  infidel  lips 
about  the  dignity  of  labour,  and  about  work  being  wor- 
ship, cannot  hide  from  us  the  humbling  fact,  that  much 
discomfort  and  weariness,  much  that  is  both  sordid  and 
irksome,  still  clings  to  '  all  the  labour  which  man  taketh 
under  the  sun.'^  From  this  general  debasement  we  are 
lifted  up  only  by  '  the  redemption  that  is  in  Christ 
Jesus.'  *  It  is,  indeed,  the  will  of  God  now,  as  it  was 
in  the  beginning,  that  every  man  have  something  to 
do,^  and  do  it.  That  law  is  not  repealed  in  the  Church, 
but  ratified  and  blessed.  Assuredly  there  is  a  dignity 
in  labour,  whether  of  the  study,  or  the  field,  or  the  work- 
shop, when,  enlightened  by  the  truth,  cheered  by  the 
grace,  and  trusting  in  the  strength  and  promises,  of 
God,  we  go  at  it  as  the  task  assigned  us  by  Him,  in  the 

»  Gen.  2:15.     =  Gen.  3  :  17-19.     =  Eccl.  1  :  3.     ^  Eom.  3  :  24. 
^  Calvin  :  '  Scimus  ad  hoe  creatum  esse  hominem,  ut  aliquid  agat' : 
'We  know  that  for  this  end  was  man  created,  that  he  should  do  some- 
thing.' 


574  LECTURES    ON  [LECT.  XI. 

faithful  performance  of  which,  not  only  our  daily  bread 
and  present  comfort,  but  our  future  happiness  also,  and 
the  welfare  of  society,  and  the  honour  of  the  gospel, 
and  the  glory  of  our  Lord  and  Saviour,  are  all  alike 
concerned.  On  the  contrary,  every  evasion,  on  what- 
ever pretext,  of  that  Divine  appointment,  however 
humble  in  itself,  can  lead  only  to  embarrassment  and 
shame. 

The  Apostle,  therefore,  in  the  12th  verse,  again  re- 
news, as  for  the  last  time,  and  with  great  earnestness 
and  urgency,  his  authoritative  precept  on  this  subject, 
^Now  such  '^ — these  disorderly  brethren,  these  idle,  un- 
profitable busy-bodies — '  ive  command  and  exhort  hj  our 
Lord  Jesus  Christ,  that,  ivorking  ^  with  quietness,  they  eat 
their  own  hread,^  and  not  other  people's — not  that  which 
their  brethren  have  earned  for  themselves  by  honest 
toil,  nor  that  which  the  same  toil  enables  them  to  spare 
for  the  Lord's  cause  and  for  the  Lord's  poor — the  wid- 
ow and  the  orphan,  the  aged  and  the  infirm.  That  all 
may  enjoy  this  honourable  independence,  and  all  attain 
to  the  superior  blessedness  of  giving,  '  let  every  man 
abide  in  the  same  calling  wherein  he  was  called,'^  and 
there  let  him  '  work'' — '  whatsoever  his  hand  findeth  to 
do,  doing  it  with  his  might.'  ^  And  in  order  to  this  it 
will  be  necessary  that  he  '  work  witJt  quietness'' — causing 
no  disturbance  to  his  neighbours,  and  dismissing  from 
his  own  mind  all  groundless  and  distracting  agitations. 
This,  says  Paul,  '  we  command  and  exhort  hy  our  Lord 

'  Toi^  (Je  TOiovTOtg.       "  kpya^onevot.       ^  1  Cor.  1  :  20.      *  Eccl.  9  :  10. 


CH.  3:6-18.]    SECO  ND  T  HESS  AL  ONI  ANS .         575 

Jesus  Christ,^  as  the  only  course  of  conduct  by  which 
you  can  please  Him,  and  secure  for  yourselves  at  His 
coming  the  reward  of  the  good  and  faithful  servant.^ 

III.  This  same  duty,  however,  had  been  so  often  in- 
culcated on  former  occasions,  and  all  the  while  with  so 
little  effect,  matters  apparently  having  still  gone  on  from 
bad  to  worse,  that  the  Apostle  now  felt  it  was  high 
time  to  invoke  the  cooperation  of  the  church  itself  in 
abating  so  great  a  scandal.  And  this  was  the  third 
point  we  proposed  to  look  at — the  instructions  here 
given  to  the  church  respecting  the  mode  of  dealing  with 
these  oftenders. 

Of  course,  one  most  important  and  effective  provision 
had  been  made  against  cases  of  this  kind  in  the  original 
rule  which  we  have  already  considered,  and  which  the 
writer  quotes  only  to  reaffirm  it,  to  wit,  that  the 
brethren  should  not  charge  themselves  with  the  support 
of  any  who  refused  to  work.  JSTow,  however,  from  the 
6th  verse  it  appears  that  something  equally  marked 
and  decided  is  required  of  them  in  their  general  re- 
lations to  the  parties  in  question.  'Noiv  we  command 
you,  brethren  ' — or,  if  the  introductory  word  ^  be  trans- 
lated, as  it  very  often  is,  but,  there  may  be  an  allusion 
to  the  preceding  verse,  where  Paul  had  prayed  the 
Lord  to  '  direct  their  hearts  into  the  love  of  God  and 
into  the  patience  of  Christ.'  He  would  then  be  under- 
stood as  saying  :   'But ' — so  far  is  it  from  being  true, 

'Compare  pages  239-41.  "  <Je. 


576  LECTURES    ON  [LECT.  XL 

that  these  gracious  affections  require  any  comphcity 
with  sin,  or  are  incompatible  with  the  maintenance  of 
proper  discipHne — '  we  command  yoii,  brethren,  in  the 
name  of  our  Lord  Jesus  Christ ' — that  is,  by  His  authority 
— '  that  ye  withdraw  yourselves  from  every  brother  walking 
disorderly.^ 

This  must  not  be  understood  to  mean,  that  he  was  forth- 
with to  be  excommunicated,  without  any  further  attempt 
to  reclaim  him  from  his  error.  The  injunction  is,  not  to 
expel  him,  but  to  withdraw  themselves  from  him.  The 
Apostle's  expression  ""^  is  a  peculiar  one,  and  in  the  New 
Testament  is  only  found  once  again,  at  2  Cor.  8  :  20 : 
'avoiding  this,  that  no  man  should  blame  us  in  this 
abundance  which  is  administered  by  us.'  Elsewhere  it 
is  used  of  taking  in  sail,  and  then  generally  of  shortening, 
contracting,  shrinking.  The  Thessalonians,  you  per- 
ceive, were,  so  to  speak,  to  draw  in  from  him.  They 
must  shun  unnecessary  intercourse,  and,  even  when 
duty  compelled  them  to  be  in  his  company,  must  with- 
hold from  him  the  old  frank,  cordial  greetings,  and,  by 
the  mere  reserve  of  their  bearing  toward  him,  seek  to 
make  him  feel  how  deeply  he  was  grieving  the  hearts 
of  his  brethren,  and  sinning  against  their  common  Lord. 

Judging  from  the  past,  however,  it  was  only  too 
probable  that  the  present  letter  might  produce  no 
greater  effect  than  the  former  had  done  on  the  con- 
science  and  life  of  these  transgressors.     Anticipating 

'  oreXXeodai.  A  compound  of  this  is  employed  in  Gal.  2  :  12  and 
Heb.  10 :  38. 


CH.  3:6-18.]  S  ECOND    T  HE  S  S  AL  0  N  I ANS  .  577 

this,  the  writer,  in  the   14th  verse,  seems  to  prescribe 
still   severer  measures — even   to  excommunication,  as 
Calvin  thinks  :  '  But  if  amj  one  ^  obey  not  our  word  hij 
the  ^  epistle  '  which  we  have  just  written  to  you,  and 
which  he  will  soon  hear  read,  '  note  that  man  ' — put  a 
mark  on  him— let  him  be  as  a  leper  afar  off  in  the  eyes 
of  his  brethren  ;  ^ — *  and  have  no  company  with  him ' — 
literally,  be  not  mixed  up  with  him ;  *  give  him  and  all 
others  clearly  to  understand,   by  unmistakable   action 
on  your  part,  that  you  have   no  sympathy  whatever 
with  him  in  his  misconduct,  and  that  you  refuse  to  bear 
the  least  responsibility  for  it, — '  that  he  may  be  shamed.' 
For,  of  course,  neither  my  object  nor  yours  is  the  man's 
destruction,  but  his  recovery  and  salvation.     Even  for 
that,  however,  it  is  needful  '  that  he  be  shamed'' — brought 
to  a  humbling  sense  of  his  sin  and  folly,  and  a  godly 
sorrow  for  the  same. 

*  eI  6i  Tig.  ^  TTJg. 

'  The  marginal  construction,  signify  that  man  by  an  epistle,  is 
found  in  many  of  the  older  commentaries  (Erasmus,  Calvin,  &c.)  and 
English  versions,  and  has  been  adopted  by  several  moderns  (including 
even  Winer).  But  the  objections  to  it  are  decisive: — 1.  The  presence 
of  the  Greek  article  would  thus  imply,  that  Paul  expected  such  a 
letter  ;  and  of  this  we  have  no  hint  whatever.  2.  The  natural  ar- 
rangement would  have  been,  ravrov  Sta  rrjg  imoroXrjg  Gruieiovade. 
3.  The  Apostle  nowhere  else  requires  beforehand,  that  cases  of  indi- 
vidual discipline  should  be  referred  to  himself  4.  And  lastly,  in  the 
case  supposed,  he  distinctly  prescribes  the  mode  of  dealing  with  it.  As 
little  can  Bengel's  interpretation  :  '  Brand  him  with  your  censure,  using 
this  epistle  for  his  admonition,'  or  Pelt's  suggestion:  'having  this 
epistle  to  trust  to,  treat  him  with  the  greater  severity,'  be  gram- 
matically justified. 

*  lir\  ovvavafxiyvvade  avrw.  This  verb  occurs  again,  and  in  the  same 
sense,  in  1  Cor.  5:9,  11. 
37 


578  LECTURES    ON  [LECT.  XL 

'And^'^  (v.  15),  that  this  good  result — the  great  end, 
so  far  as  the  ofifender  is  concerned,  of  all  ecclesiastical 
discipline^ — may  not  be  hindered,  look  well  to  the 
spirit  in  which  you  carry  out  these  directions  ;  '  count 
him  not  as  an  enemy, ^  nor  deal  with  him  as  such — as  a 
personal  enemy  of  your  own,  or  as  a  public  enemy  of 
Christ  and  His  cause, — '  hiit  admonish  him  as  a  brother,'' 
an  erring  brother,  indeed,  but  still  a  brother ;  one 
called  with  the  same  holy  calling,  and  bearing  the  same 
name,  as  yourselves.  Let  not  your  admonitions,  there- 
fore, whether  by  word  or  deed,  betray  any  feeling 
either  of  careless  indifference,  or  of  bitter  hostility. 
Let  them  be  prompted  and  characterized  throughout 
by  that  love,  which  not  only  '  sufifereth  long,  and  is 
kind,'  but,  in  the  case  even  of  the  worst  of  men,  still 
'  hopeth  all  things.'^ 

You  will  now  observe  lastly  that,  in  the  midst  of  all 
this,  there  is  inserted  at  the  13th  verse  a  general  word 
of  exhortation  and  warning  to  the  church  at  large  : 
'But  ye,  brethren,  he  not  weary  in  well-doing  J  Chrysostom 
explains  this  as  equivalent  to  saying:  'After  all,  you 
must  not  allow  yourselves  to  be  so  far  alienated  from 
these  men,  however  unworthy,  as  to  stand  by,  and  see 
them  perish  with  hunger.'  But  this,  it  is  evident,  in- 
troduces a  thought  by  no  means  in  harmony  with  the 
spirit  or  letter  of  the  context.  It  is  much  better,  with 
the  majority  of  interpreters,  to  understand  the  verse 

•  Koi.  '  See  1  Cor.  5:5;  2  Cor.  10  :  8;  13  :  10;  1  Tim.  1  :  20. 

'  1  Cor.  13  : 4,  7. 


CH.  3:6-18.]  SECOND     THESSALONIANS.  579 

thus :  '  Let  not  the  fact,  that  your  charity  has  been  so 
long  abused  by  these  men,  discourage  altogether  the 
practice  of  beneficence  to  other  and  more  deserving  ob- 
jects.' Even  this,  however,  would  come  in  somewhat 
abruptly.  And  therefore  I  prefer  the  view  of  some,' 
which  regards  the  Apostle,  after  the  solemn  command 
and  exhortation  in  the  12th  verse  to  the  idlers,  as  im- 
mediately turning  round  again  to  the  sound  portion  of 
the  church,  and  seeking  first,  before  proceeding  with 
his  disciplinary  instructions,  to  confirm  them  in  their 
more  consistent  course.  'B^it  ije,  brethren,  whatever 
others  may  do,  and  great  as  are  your  discouragements 
within  the  church,  as  well  as  from  without,  be  not  weary 
in  doing  what  is  right.  Unaffected  by  these  examples 
of  a  restless  fanaticism  and  ignoble  indolence,  do  still  as 
you  have  done  hitherto.  Lead  quiet  and  peaceable 
lives  in  all  godliness  and  honesty.^  And,  in  particular, 
see  to  it  that  nothing  in  your  own  opinions  or  senti- 
ments be  suffered  to  interrupt  the  diligent  prosecution 
of  your  lawful  callings.' 

Before  leaving  these  verses,  I  would  have  you  par- 
ticularly notice  these  two  things  : — 

1.  First,  what  a  practical,  reasonable,  orderly  thing 
Christianity  is  !  It  would  have  every  man  at  work — at 
work  of  some  kind — and  every  man  at  his  own  work. 

Those  whom  the  Apostle  here  censures  erred,  not 
merely  in  neglecting  the  work  that  was  incumbent  on 

'  Liinemann,  Alford,  &;c.  ^  1  Tim.  2  : 2. 


580  LECTURES    ON  [LECT.  XI. 

them,  but  also  in  being  intrusively  active  about  things 
v^ith  which  they  had  nothing  to  do.     And  the  principle 
is  one  of  universal  application.    We  have  all  our  several 
posts  assigned  us  in  society  and  in  the  Church,  and  the 
Lord  of  all  ordains  that  each  individual  keep  himself  to 
his  proper  station,  and  faithfully  discharge  the  duties 
belonging  to  that,  without  encroaching  on  the  sphere 
of  his  neighbour.     He  may  think  that  he  could  much 
better  discharge  that  neighbour's  duties  than  he  ;  but 
the  ophiion  will  not  justify  his  interference.     'Every 
man  sliall  bear  his  own  burden.'^     The  various  mem- 
bers of  the  body  are,  indeed,  to  feel  their  need  one  of 
another,  and  to  be  mutually  helpful ;  but  this  they  can 
be  only  so  long  as  each  attends  to  its  own  specific  work. 
If,  for  example,  every  private  Christian  will  thrust  him- 
self into  the  functions  of  the  elder  or  the  deacon,  or  the 
elders  and  deacons  try  to  supersede  one  another,  or  set 
up  as  the  rivals  of  him  who  is  appointed  to  labour  also 
in  the  word  and  doctrine,  or  the  minister  in  his  turn 
begins  to   arrogate  to  himself  whatever  of  right  and 
privilege  belongs  to  the  other  officers  and  to  the  broth- 
erhood at  large,  no  pretence  of  superior  faithfulness 
and  zeal,  such  as  is  commonl}^  employed  to  cloak  these 
several  usurpations,  will  avail  for  their  excuse,  or  will 
save  the  church  from  the  inevitable  consequences  of  a 
disorderly  walk.     And  the  same  thing  holds  true  in  all 
the  other  relations  that  we  sustain  in  life. 

'  Gal.  6  :  5. 


CH.  3:6-18.]         SECOND    THESSALONIANS.  581 

2.  Secondly,  what  a  blessing  for  the  world  resides  in 
those  magnanimous  words  of  the  12th  verse  :  '  Vt'c  com- 
mand and  exhort  by  our  Lord  Jesus  Christ,  that,  work- 
ing with  quietness,    they  eat  their  own    bread' — their 
own  bread!     Who  can  tell  how  often  that  one  single, 
noble  phrase  has  quickened  the  pulse,  and  nerved  the 
arm,  of  honest  industry  ?     I  verily  believe  it  has   done 
more  for  the  poor  of  Christendom,  in  Protestant  coun- 
tries at  least,  than   all  the  devices  of  philanthropy  and 
all   the    provisions    of  law.     He   who    uttered    it   was 
Christ's   great  Apostle,  the  man  who  saw  '  visions  and 
revelations  of  the  Lord.'^     But  even  he    suffered  no 
degradation,  and  felt   none,   when,  coming   back   from 
the  third  heaven  and  from  Paradise,  he  resumed  from 
time  to  time,  as  the  interests  of  the  gospel  might  re- 
quire, his  old  work  of  tent-making.     The  example,  like 
the  precept  which  it  was  intended  to   enforce,  is  still  a 
power  in  the  minds  of  men.      The  two  together  have 
doubtless  done   much   to  form  that   wholesome  public 
opinion,  which   classes  with    the  meanest  of  his  kind 
him    who    consents  to    eat   the    bread  of  dependence, 
when  by   using  his  own  hands  he  might  '  eat  his  own 
bread.'' 

There  is,  however,  an  application  of  this  principle  also 
to  church  affairs,  that  does  not  always  receive  the  at- 
tention it  deserves.  There  are  not  a  few,  I  fear,  whose 
pride  would  recoil  from  begging  for  themselves  and 
their  children  the  bread  that   perisheth,  who  yet  have 

'  2  Cor.   12  :  1. 


582  LECTURES    ON  [LECT.  IX 

no  such  scruple  about  shifting  off  upon  others  the  bur- 
den— as  they  account  one  of  the  noblest  privileges  that 
Christ  has  conferred  on  His  people — of  supporting 
and  spreading  His  gospel  in  the  world.  Possibly  it 
might  be  said  with  truth  of  some  families  and  indi- 
viduals here  present,  that  in  this  respect,  if  in  no  other, 
they  do  not  '  eat  their  own  bread.'  They  slily  take  it 
for  granted,  that  their  brethren  and  neighbours  will 
keep  up  the  needful  church  accommodations  and  church 
ordinances,  which  they  will  then  do  their  part  by  con- 
descending to  enjoy,  or  criticise,  at  their  expense.  To 
all  such  I  would  say  :  Dear  brethren,  for  your  own 
sakes  I  beseech  you,  suppress  the  base  calculation,  and 
rid  3^ourselves  of  the  paltry  spirit  that  prompts  it. 
Sure  I  am,  that,  just  in  proportion  as  you  yield  to  that 
spirit,  you  not  only  are  guilty  of  a  manifest  injustice, 
but  you  deprive  yourselves  of  one  of  the  highest 
honours  and  richest  blessings  within  your  reach. 
Thanks  be  to  God,  to  pray  for  the  peace,  and  seek  the 
good  of  Jerusalem,  is  not  a  distinction  reserved  for  any 
one  class  among  us.  And  the  promise  also  is  equally 
sure  to  all :   '  They  shall  prosper  that  love  Thee.'  ^ 

At  the  16th  verse  the  writer,  having  now  said  all  that 
apostohc  wisdom  and  love  suggested  as  'profitable,' 
in  the  circumstances  of  the  church,  '  for  its  teaching,^ 
for  reproof,  for  correction,  for  instruction  in  righteous- 
ness,' once  more  at  parting — nay,  again  and  again,  as 

'  Ps.  122  :  6,  9.  ''  2  Tim.  3  :  16  {6c6aoKaXiav). 


CH.  3:6-18.]  SECOND    THESSALONIANS.  583 

with  a  lingering  farewell — commits  his  brethren  and  all 
their  interests  to  the  infinite  wisdom,  and  love,  and 
power  of  the  church's  Lord.  The  connecting  particle 
is  the  same  that  we  have  so  often  met  with  in  similar 
cases  :  'Now  ■ — ^or  but  ^ — '  may  the  Lord  of  peace  Him- 
self,^ by  His  own  mighty  and  effectual  working  in  you 
and  around  you,  '  give  you  peace  always  by  all  means, ^ 
or  in  every  tvayr 

In  the  dialect  of  Scripture  the  blessing  of  peace 
stands  generally  for  all  other  blessings.  And  this  com- 
prehensive good  is  here  appropriately  sought  from  Him 
who  is  the  '  Lord  of  peace,'  its  owner  and  dispenser — that 
is  to  say,  from  our  Lord  Jesus  Christ.  In  most  other 
places,  as  in  the  corresponding  passage  of  the  First 
Epistle,^  it  is  the  God  of  peace  to  whom  the  Apostle 
addresses  his  supplications  for  all  saints ;  and,  indeed, 
to  '  make  peace '  is  one  of  the  prerogatives  that  Jeho- 
vah claims  for  Himself.  ^  But,  as  Christ  and  the  Father 
are  one,  so  the  peace  of  God  flows  to  us  only  through 
the  person  and  mediation  of  the  Son.  Nor  could  there 
be  a  more  convincing  proof,  that  to  the  mind  and  heart 
of  Paul  the  Redeemer  Himself  is  a  Divine  Person,  than 
that  such  a  prayer  as  this  should  be  presented  to  Him. 

For  you  will,  moreover,  mark  the  absoluteness  of  its 
terms.      '  May  the  Lord  of  peace  Himself  give  you'' — in 

'  Compare   1  Thess.  3  :  11  ;  5  :  23  ;  2  Thess.  2  :  IG  ;  3  :  5. 
^  iv  TTavrt  rpono) — as  in  ch.  2  :  3. 
^1  Thess.  5:23.      Compare  Rom.    15:33;  IG:  20;    2   Cor.  13  : 
11  ;  Phil.4:9  ;  Heb.   13:  20. 

'  Is.  45  :  7. 


584  LECTURES    ON  [LECT.  XL 

the  exercise  of  His  free,  sovereign  authority  and  love — 
'peace  always  in  every  luay'' — peace  of  every  kind,  in  all 
your  relations,  and  by  a  concurrence  of  all  the  powers 
and  influences  of  jorovidence  and  grace  ; — the  peace  of 
reconciliation  with  God— peace,  one  with  another — 
peace  in  the  midst  of  this  life's  necessary  sorrows,  and 
the  assaults  of  the  Tempter — peace  in  the  prospect,  and 
in  the  article,  of  death — eternal  peace — His  own  peace. 
Surely,  brethren,  it  were  the  extreme  of  mingled  impiety 
and  absurdity,  to  address  such  a  petition  to  any  other 
Saviour  than  one  whose  resources  are  infinite. 

It  is  then  added,  as  in  the  same  breath  :  'The  Lord 
be  wit/t  you  all ;  ' — '  with  you,^  in  the  mighty  energy  of 
His  truth  and  Spirit,  and  in  the  manifestation  of  His 
own  glory  and  beauty.  And  may  He  thus  '  be  with 
you«//,'  not  excepting  those  who  nov/  by  their  un- 
worthy walk  occasion  us  so  much  anxiety  ;  and  then, 
whatever  enemies  beset  yon,  and  though  we  should  see 
your  faces  no  more,  our  highest  and  fondest  wishes  for 
your  happiness  will  be  realized — your  peace  will  be  pro- 
found and  perpetual. 

The  Apostle,  it  appears,  was  in  the  habit  of  employing 
an  amanuensis  to  write  his  Epistles  from  his  dictation. 
Warned,  however,  by  what  had  just  occurred  at  Thessa- 
lonica  (ch.  2  :  2),  he  announces  his  determination  in  fu- 
ture to  authenticate  every  such  document — or  perhaps 
he  means  every  document  of  the  kind,  about  which  there 
might  otherwise  be    a    doubt — by  attaching  to  it  his 


CH.  3:G-18.]         SECOND    THESSALONIANS.  585 

Christian  and  official  salutation  with  his  own  hand.  This 
rule  is  here  exemplified  in  the  last  two  verses  :  '  The 
salutation  by  the  hand  of  me  Paul;  ^  which ' — that  is, 
which  autographic  way  of  giving  the  salutation — '  is  the 
token,''  or  a  sig?i,^  '  in  evenj  epistle :  so  I  write.  The  grace 
of  our  Lord  Jesus  Christ  be  with  you  all.  Amen.  '^  Noth- 
ing, therefore,  it  is  evident,  would  be  gained  by  the 
deuiers  of  the  Saviour's  Divinity  by  excluding  Him  from 
the  16th  verse.  All  the  good,  that  an  Apostle  can  de- 
sire for  a  church  or  any  of  its  members,  is  comprehended 
in  '  the  grace  of  our  Lord  Jesus  Christ  '--the  favour  of 
the  Anointed  God-Man. 

May  that  favour,  brethren,  be  yours,  now  and  for- 
ever.    Amen. 

^  T^  fejU^  X^-ipi,  TlavAov.  Logically  UavXov  stands  in  apposition  to 
ejuov  implied  in  eji^.     Compare  1  Cor.  16  :  21  ;  Col.  4 :  18, 

^  aTjfieiov. 

^  This  duTJv  is  less  generally  omitted  by  the  critics  than  that  at  the 
end  of  the  First  Epistle. — As  regards  the  subscription  :  '  The  second 
to  the  Thessalonians  loas  written  from  Athens^  see  page  407. 


Date  Due 


BS2725.L729 

Lectures  on  the  Epistles  of  Paul  to  the 

in  111""'°"  "''^^°'°9'cal  Semmary-Speer  Library 


1    1012  00029  7210 


m 

L 

